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UNITED STATES OP AMEEICA. 



THE GRACE AXD DUTY / 



SPIRITUALLY MINDED, 



DECLARED AND PRACTICALLY IMPROVED. 



BY JOHN OWEN, D. D. 

Some time Vice- Chancellor of the University of Oxford, 



ABRIDGED 



BY EBEXEZER PORTER, D. D. 

President of the Theological Stmin.iry, Andover. 



u To be spiritually minded is life and peace." — Rom. viii. 6, 
a Set your affection on things above." — Col. iii. 2. 



BOSTON: 

PUBLISHED BY PEIRCE AND PARKER 

No. 9 Comhill. 
1633 







Entered, according to Act of Congress in the year 1533, by 

Peirce & Parker, 
in the Clerk's Office of the District Court of Massachusetts. 



/'/£?. 



CONTENTS. 



CHAPTER I. 
The words of the text explained, 13 



CHAPTER II. 

A particular account of this spiritual mind. How it is evidenced 
by our thoughts, -- 18 

CHAPTER III. 

Outward means of thoughts concerning spiritual things, which 
do not prove men to be spiritually minded. Preaching of the 
word. Exercise of gifts. Prayer. How we may know wheth- 
er our thoughts of spiritual things in prayer, proves us to be 
spiritually minded, 26 

CHAPTER IV. 

Other evidences of our being spiritually minded, arising from the 
course of our thoughts, 40 

CHAPTER V. 

The objects of spiritual thoughts. Rules directing to steadiness 
in the contemplation of heavenly things. Motives to fix our 
thoughts with steadiness in them. 49 

CHAPTER VI. 

Directions to the exercise of our thoughts on things above. Right 
notions of future glory stated, 67 

CHAPTER VII. 

Spiritual thoughts on the glorious state of heaven. First, of 
Christ himself. The use of such thoughts. Advantage in 
sufferings, - 79 

CHAPTER VIII. 

Spiritual thoughts of God himself. The opposition to them, and 

- neglect of them ; with their causes, and the way of their prev- 

alency. Predominant corruptions expelling due thoughts of 

God, how to be discovered, &c. Thoughts of God, of what 

nature, and what they are to be'accompanied with, &c. - 86 

CHAPTER IX. 

What of God or in God we are to meditate upon. His being ; 
omnipresence and omniscience ; also his omnipotence. The 
benefit of such thoughts, - iqq 



IV CONTENTS. 

CHAPTER X. 

Directions to such as complain that they know not how to abide* 
in holy thoughts of God, and heavenly things. Rules concern- 
ing stated spiritual meditation, 112 

CHAPTER XI. 

The seat of spiritual mindedness in the affections. The means 
used by God himself, to call the affections of men from the 
world, - - - - - — . - - - 128 

CHAPTER XII. 
What is required in our affections, that they may be spiritual, 14© 

CHAPTER XIII. 

The renovation of our affections. How different from any other 
change wrought in them ; and how it is evidenced so to be. 
The first instance in the universality accompanying of affec- 
tions spiritually renewed. The order of the exercise of our 
affections with respect to their objects, - - - - 144 

CHAPTER XIV. 

The second difference between affections spiritually renewed, 
and those which have been only changed by light and convic- 
tion. Grounds and reasons of men's delight in duties of di- 
vine worship, and of their diligence in their performance, who 
are not spiritually minded, ------ 155 

CHAPTER XV. 

Delight of believers in the holy institutions of divine worship. 
The grounds thereof. The evidence of being spiritually mind- 
ed thereby, &c. -------- 161 

CHAPTER XVI. 

Assimilation to things hea only and spiritual in affections spirit- 
ually renewed. This assimilation the work of faith. How, and 
whereby. Reasons of the want of growth in our spiritual affec- 
tions, as to this assimilation, - 174 

CHAPTER XVII. 

Decays in spiritual affections, with the causes and danger of 
them. Advice to them who are sensible of the evil of spiritual 
decays, - - - - - " *<** 

CHAPTER XVIII. 
Same subject continued, ------- 197 

CHAPTER XIX. 
Same subject continued, - 202 

CHAPTER XX. 
Same subject continued, «0 



INDEX. 



Advice, to such as are in a state of spiritual decay, 193 — 197. 

Affections of the mind, spiritual mindedness its seat in, 128 — great- 
est contest of heaven and earth about, ib. — all we have to bestow, 129 
— whatever is praiseworthy in what we do, proceeds from. ib. — seat of 
all sincerity, 130 — important to consider how things are in, and their 
prevailing bent, ib. — must be either spiritual or earthly, (b. — what is 
required that they may be spiritual, 140 — no power or faculty fallen 
under great disorder, ib. — depravation of, remarks concerning, 141 — 
corruption of, the only depravity of our nature, ib. — spring of all ac- 
tual sin in the world, ib. — will not be under the control ot the mind, 
ib. — two ways in which they may be wrought upon and yet not be 
renewed, 141 — 144 — temporary impressions on, made by preaching, 
141, 14*2 — common to all, 145 — habitual change wrought in without 
any gracious renovation of, 142 — 144 — renovation of, 144 — 152 — how 
different from any other change, ib. — double universality with respect 
to the spiritual renovation of, 146 — 152 — whenever not renewed will 
be enmity in some instances, 152 — first difference between renewed 
and unrenewed, ib. ^second, wherein it consists, 153 — when spiritu- 
ally renewed, Christ the centre of, 201. 

Affections spiritual, reasons of want of growth in, 183, 184 — decays 
in, 185 — 197 — two sources of the vigor of, 185 — Christ their pattern, 
the Scriptuie their rule — their measure not absolute, 197 — 201 — prin- 
cipal residence of the graces of the spirit, 201. 

Affections spiritually renewed, assimilation of to things heavenly and 
spiritual, 174 — 285 — more and more renewed, 177 — but often slow, 
178 — may be such as aie truly renewed and spiritual in some who vet 
do not thrive, 184 — considerations of heavenly things under which 
they cleave to them with delight and complacency, 202 — 206. 

Apprehend, an amiable goodness in any thing, two things necessary 
to, 202, 203. 

Apprehensions, right ones to be possessed of things above and of 
the state of future glory, 67 — 86 — under what, we love God for his 
own sake, 203. 

Athanasius, singing given up by, 155. 

Attainments, measure of in spiritual affection, 199. 

Christ, the benefit of thinking much of, as the life and centre of 
heaven, 79 — continual recourse of faith to, 81 — what in him to be the 
objects of our daily thoughts and meditations, 82, 83 — his affections 
always in perfection of order, 198. See Cross, and Decays. 

Corruption, difference in the degree of a predominant one, 96, 97. 

Cross of Christ, bearing it, the first and last lesson of the Gospel, 
84 — many things belong to our learning it aright, ib. 

Decays, spiritual, in affections themselves, 187 — in direct opposition 
to spiritual mindedness, ib. — that with which Christ is most displeas- 
1 



VI INDEX. 

ed and the Holy Spirit grieved, 188 — inconsistent with all comforta- 
ble assurance of the love of God, 189 — dangerous and indicative of 
hypocrisy, 190 — state in which persons are apt to deceive themselves, 
193—197. See Advice. 

Delight, of unrenewed men in divine worship, reasons of, 153 — 160 
— [outward part of divine worship, one reason of, 153 — 155 — compli- 
ance with convictions of duty and some satisfaction in, another, 156, 
157 — repose of self- righteousness in the observance of, a thiid, 157, 
158 — reputation of devotion in religious duties, a fourth, 158 — fifth, 
superstition, 159, 160] — of true believers, grounds of, 161 — 174. 

Directions, how to exercise our thoughts on things above, 67 — 86 — 
on God himself, 86 — 100 — to such as complain that they know not 
how to abide in holy thoughts of God, 112 — 127 — to those who have 
occasional impressions on their affections, 146 — how to recover from 
backsliding, 198—197. 

Duties, under special calls of Providence, 50 — 57 — despondencies 
in, 210 — weariness in spiritual, ib. 

Faith, ought to abound with thoughts of, concerning the being of 
God, 100 — 104 — only way of approach to God in duties of worship, 
164 — affections spiritually renewed under the guidance of, 175, 176. 

Glory, special object of hope, 58 — future and eternal state of, many 
seldom exercise their thoughts about, 70 — darkness and ignorance of 
the true nature of, an occasion of prejudice even to some believers 
themselves, ib. — to have the continual prospect of, an evidence of sin- 
cerity and an effectual means of enabling us to undergo sufferings, 84 
—86. 

God, not in all the thoughts of some, 91 — who will not and dare not 
meditate upon, 97 — two things which will vitiate our thoughts of, 98 
— fear of, the life of religion consists in, 100 — what of, or in, we are 
to meditate upon, 100 — 111 — alone loved for himself, 150 — evidence 
of his presence in things and persons, the only attraction of renewed 
affections, 151, 

Heaven, true notion of, 68 — state in which believers will be eternal- 
ly freed from sin and sorrow and every evil, ib. — frequent meditations 
of, under this notion, evidence of being spiritually minded, 69, 77 ; 
also the great trial whether we are spiritually minded or not, and a 
great means of becoming more so, if we are so in part already, 77 — 
Mahometans' idea of, 70, 71 — idea of, entertained by some of the an- 
cient philosophers, 71 — principal notion of, given in Scripture 71, 72 — 
much to be thought of, 73 — objection answered, 73, 74 — change in 
us necessary to enter, 74, 75 — men supposed by some to agree about, 
but differ in nothing more, 76 — what spiritual thoughts of, consist in, 
ib. — duty of contemplating much our concern in, ib. — advantage of 
fixing on some particulars belonging to, as Christ, &c. 79 — 83. 

Impressions, no difficulty in distinguishing occasional impressions 
from spiritual renovation, 145, 146. See Affections. 
Life, spiritual, Saviour's description of, 22. 

Life and peace, God in Christ the fountain of, 211. See Spiritu- 
ally minded. 

Lust, distinguish between the perplexing solicitation and the con- 
quering predominancy of, 95, 76. 

Mahometans, most desirable part of the world given to, 70, 71. 
Meditation, rules concerning stated, spiritual, 116 — profitable to 
have some designed subject of, 126. 

Motives, to fix our thoughts with steadiness on heavenly things, 57 
— 66— [principal means of the increase of faith, 57 — will give life and 



INDEX. VU 

exercise to the grace of hope, 58 — make us ready for all sufferings, 59 
— most effectual means of weaning the heart from things below, 62 — 
66] — to call off our affections from the world and set them on things 
above, considered, 131 — 140. 

Prayer, heartless, lifeless, wordy, never engages spiritual affections, 
173. 

Providence, duty to observe the call of, 50 — should lead us to search 
into ourselves, lb. — also to exercise a cheerful, resigned temper, 51,52. 

Qualities, those expressed by flesh and blood in the context, a mix- 
ture of. in the same person at the same time, 13 — that which predom- 
inates decides a person's state and character, 14. 

Reasons, why there are more atheists in Christian lands than in 
pagan, 88 — 91. 

Recovery, from backsliding, the hardest task in the Christian reli- 
gion. 193 — remembrance of former things and of our first love a means 
of; 193, 195. 

Renovation, of the affections, 142 — 144 — how different from any 
other change in, 144 — 152 — from what considerations it is manifest 
that a great part of the devotion there is in the world, springs not 
from spiritual, 1G0. 

Rales, directing to a steady contemplation of heavenly things, 50 — 
56. 

Scripture, text on which the discourse is founded, 13 — [English 
translation of the same, ib. — propositions contained in the same, ib. — 
same explained, 13 — 17] — rale of our affections in their utmost spirit- 
ual improvement, 198, 199. 

Seaso?is, whether spiritual thoughts constantly take possession of 
their own. 47. 

Sin, more evil in, than in all afflictions, or even death, 67, 68 — no 
true believer, to whom not the greatest trouble, 68 — freed from in 
heaven, 68, 69 — remainders of, grievous to sincere believers, 69. 

Spirit, in what sense used in the context, 15, 

Spiritually minded, to be so distinguishes true believers from all the 
ynre generate, 15— where any are so, there, and there alone is life and 
peace, ib. — may be considered as to nature and essence or degree, 16 — 
particular account of, 18—40- — consists in thoughts and meditations 
proceeding from spiritual affections, 18 — such when voluntary the 
best evidence of, 18 — 25 — persons may be, though not able to carry 
on an ordinary, stated meditation, 117 — cannot be, without an earnest 
endeavor, ii.^some things without which the grace of, will not be at- 
tained, 117 — nonobjections answered, 120 — 123 — no lawful calling 
that excludes, 122 — necessity of dedicating some time to the duties of, 
in order to, 123 — what reduced to, 128 — evidence of being so appa- 
rent in the grounds of the believer's delight in divine worship, 161 — 
174 — how being so is life and peace, 207 — 211 — a life of sanctification, 
207, 208 — secures against offences, 208 — disarms afflictions, 209— pre- 
vents distractions, ib. — despondencies, 210 — weariness in spiritual du- 
ties, ib. — unreadiness of grace, ib. — brings nearest to heaven and bless- 
edness, 211. 

Spiritual things, Saviour distributes into those that are heavenly and 
those that are earthly, 151, 152. 

Spiritual and heavenly things, considerations of, under which affec- 
tions spiritually renewed cleave to them with delight and complacen- 
cy, 202 — 206 — assimilation to, of affections spiritually renewed, 174 — 
185 — must have a preference in our affections, 203 — adherence of our 
affections to, perfection of our present state, 205, 206 



Vlll INDEX. 

Spiritual mindedness, life and peace, 209 — preserves in a holy frame 
in the performance of duty, ib. 

States, mankind in two distinct and opposite, 13, 14 — [great differ- 
ence between, 14 — consequence of being in this or that, tb. 

Temptation, so far as afflictive, corrective, or penal, ordered by God 
himself, 93 — 95 — the matter of almost all that are ruinous, from the 
world and the things of it, 135. 

Think, of eternal things, so as to lay them continually in the balance 
against all the sufferings of this life, 83. 

Thoughts, men abound with them as trees with blossoms, 18 — vol- 
untary the best evidence of the frame of mind, 19, 20 — betake them- 
selves to a certain course, or track, 20 — [inward, what in wicked men 
and in good, 21 — 23] — of spiritual things may have such as arise from 
inward force and outward occasions, 23 — 35 — outward means of, con- 
cerning spiritual things, 26 — 39 — how known whether spring from oc- 
casional causes or from a living principle of grace in our hearts, 28 — 
40 — change in the course of, the greatest evidence of a change in our 
state, 41 — how we may know when we abound in spiritual, 43 — 49 — 
proportion of about spiritual things to those about other things, 44 — 
such as are exercised about lawful things, ib. — useless and unprofita- 
ble, 46 — such as are formally evil, 47 — those of spiritual things will 
possess their proper seasons if we abound in them, 48 — objects of 
spiritual, 49 — 56 — difficult to exercise right about our temptations, 53 
— spiritual, on the glorious state of heaven and of Christ himself — the 
use of such thoughts, and their advantage in suffering, 79 — 86 — athe- 
istical, some under the power of, 87 — 91 — of the world, some filled 
with, 91, 92 — those of the omnipresence and omniscience of the Di- 
vine Being ought continually to accompany us, 104 — 109. - 

Wisdom, much necessary to distinguish between the use and abuse 
of worldly things, 136. 

Worldly things, profitable suggestions respecting, 136 — 140* 



PREFACE TO THE ABRIDGEMENT. 



& 



The reader is entitled to some brief account of the man- 
ner in which I was led to undertake this abridgement. In 
giving this, I must advert very concisely to a part of my 
own personal history. In the family of my Father, under 
whose Christian influence it was the merciful allotment of 
Providence, that my childhood should be spent, there was 
a small library, consisting mostly of religious books. Those 
not strictly religious, were yet of useful tendency; so that, 
until the age of 12 years, when my academical education 
began, I had never seen a single bad book. In this little 
paternal library, was Baxter's Saints 1 Rest, the reading of 
which, on account of its simplicity, its rhetorical vivacity, 
its Christian fervor and pungency, made an indelible im- 
pression on my mind. This impression probably had more 
efficacy in the formation of my subsequent intellectual and 
moral habits, than any other means, except parental influ- 
ence. It is doubtless owing to these circumstances, in part, 
that I have always felt so high a regard for Baxter and his 
writings ; and also that the period when he lived, especial- 
ly as it is described in his auto-biography, has been more 
interesting to me than any other in the whole compass of 
history. But valuable as the Saints 1 Rest has been to me 
and to multitudes of others, its influence must have been 
very limited, had it remained in its original form, a quarto 
volume of more than 800 pages. For all the benefit of this 
work, readers in general have been indebted to Mr. Faw- 
cit's abridgement. 

The esteem which I cherished for Baxter led me to a 
*1 



X EDITOR S PREFACE. 

gradual acquaintance with his distinguished cotemporaries, 
Jer. Taylor, Howe, Flavel, Owen, &c. Early in my min- 
istry, it became my settled purpose to read a passage daily, 
if it were but a single page, in some spiritual writer of the 
above class. My object was, to promote the spirituality of 
my own heart, and keep in lively exercise its Christian 
sensibilities, in connexion with my private devotions and 
my preparations for the pulpit. I always have found, what 
I presume is common in the experience of my brethren, 
that no intellectual process, no degree of labor at the study 
table, would enable me to prepare a profitable sermon, un- 
less my heart was kept near to God, during its preparation. 
And amid the crowd of various avocations to which every 
minister is, more or less, unavoidably exposed, his heart 
cannot be thus kept, without means specially adapted, and 
systematically employed for this purpose. 

With such view§, resulting from experience, and from 
the nature of the case, I many years ago formed the design 
of selecting a set of Spiritual Classics, for the special bene- 
fit of young preachers, adapted also, as works on spiritual 
and experimental piety must be, to general usefulness. 
This design was postponed from an understanding that a 
similar selection was contemplated by men very competent 
to its execution, in Great Britain. Such a selection has 
since been made, to some extent ; and several most excel- 
lent works have been published, in pursuance of the plan ; 
but still., something more complete is needed, in this de- 
partment of our Christian literature. Whether I shall here- 
after contribute any aid in acccomplishing an object, which 
it is my earnest wish to see accomplished, must depend on 
the degree of health, which it may please God to grant me. 

As to the work which is now offered to the public, it is 
proper, to say, that, in common with others who have read 
his writings, I have long entertained a high veneration for 
Dr. Owen, as conspicuous among the Christian luminaries 
of his age, His work on the Htbreios I have always es- 



XI 

teemed as of great value for the justness of its doctrinal 
views, and its decided spirit of evangelical piety, though 
the thoughts are too much sub-divided and amplified for the 
profitable perusal of most readers. When I took up his 
work on Spiritual Mindedness i it was in pursuance of the 
plan above mentioned, of reading some part of such a book 
daily, for my own benefit. I had proceeded but a few pa- 
ges, when I found it rich in matter, discriminating, instruc- 
tive and weighty in sentiment; but so pleonastic in phrase- 
ology, that it was impossible to read it with the interest 
which I had anticipated. As an experiment, however, I 
pursued the reading, a few pages at a time, blotting out 
with my pen words and clauses which obscured the sense, 
or rendered the expression of it more feeble. In this way 
I soon became satisfied, that without the alteration of a 
single sentiment, and with scarcely any change of words, 
except by omission, the book might be rendered far more 
useful to all descriptions of readers. To illustrate this re- 
mark, I subjoin here a specimen of the process adopted as 
to abridgement. The sentences below are given as in the 
original work, the brackets denoting the parts omitted by 
erasure. 

" I shall first show what the spiritual mind is, [and 
wherein it doth consist,] and then how [it doth evidence it- 
self, so that] we may form a right judgment whether it be 
in us or not. 

" This is the best [and most sure] indication of the in- 
ward [frame and] state of the mind. For if it be so, [on 
the one side] as [un]to the carnal mind, it is so, [on the 
other] as [un]to the spiritual. Wherefore to be spiritually 
minded, is to have the course [and stream] ot [those 
thoughts which we ordinarily retreat unto, which we ap- 
prove of as suited unto] our affections [to be] about spirit- 
ual things. 

11 When any efficacious conviction passes on the mind, it 
forces [the egress of] its thoughts up[wards] towards heav- 
enly things, [it will think much and frequently of them,] 
as if that were their proper motion and course ; but so soon 
as the power of the conviction [decays or] wears off, and 



xii editor's preface. 

the mind is no more sensible of its [force and] impression, 
the thoughts return [again un]to their old course [and 
track] as the water tends downwards." 

"From this specimen the reader will see that I undertook 
no small task, to reduce the accumulated tautologies and 
pleonasms of Owen to the standard of good modern English, 
and that with so few alterations of his words, as to leave 
the style his own. The work of abbreviation, however, ha§ 
sometimes been extended to the omission of whole senten- 
ces, and even paragraphs. 

Among his cotemporaries, Baxter, Jer. Taylor, Bates, 
and several others were much superior to Owen in point of 
style. But in profound thought, consistent piety, and ex- 
tent of theological learning, scarcely had he any superior, 
even amid the constellation of great minds, which clustered 
together in the 17th century. That he was a great man is 
evident from the fact, that other men, and even great men, 
have imitated his faults. It was not till I began to analyse 
his sentences, that I was satisfied to what extent his influ- 
ence had injured the style of the great theologian of the 
last century, the elder Edwards, and of other distinguished 
writers of the same school. 

The increased regard which has been manifested of late 
for the writings of the English Puritan fathers, ought to be 
hailed as a token for good to our Zion. Should the present 
volume be found, as I trust it will, to promote this favorable 
tendency in the public taste, it may be followed by a simi- 
lar abridgement of the same author on the 130th Psalm. 

E. PORTER. 

Theol Sem. Andover, Oct. 1832. 



THE AUTHOR'S PREFACE. 



I think it necessary to give the render a brief account of 
the nature and design of the ensuing discourse, which may 
both direct him in the reading, and be some kind' of apolo- 
gy for myself in the publishing of it. He may therefore 
know, that the thoughts here communicated, were original- 
ly private meditations for my own use, in a season wherein 
I was cut off from ability to do any thing for the edification 
of others, and from expectation, that ever I should be able 
any more in this world. Receiving, as I thought, some 
satisfaction in the exercise of my own meditations therein, 
when God was graciously pleased to restore a little strength 
to me, I insisted on the same subject, in the instruction of a 
private congregation ; and this I did partly out of a sense 
of the advantage! had received myself by being conversant 
in them, and partly from an apprehension, that the duties 
directed to in the whole discourse; were seasonable to be 
urged on the consciences of professors. For leaving others 
to the choice of their own methods, I acknowledge, that 
these are the two things whereby I regulate my work in the 
whole course of my ministry ; — to impart those truths, of 
whose power I hope I have had, in some measure, a real 
experience ; and to press those duties, which present circum* 
stances, render necessary to be attended to in a peculiar 
manner. For, as in the work of the ministry generally, the 
whole counsel of God, concerning the salvation of the church 
by Jesus Christ, is to be declared— so, in particular, we are 
not to fight uncertainly , as men beating the air, nor shoot 
our arrows at random, without a certain scope and design. 
Knowledge of the flock whereof we are overseers, with a 
due consideration of their wants, their graces, thejr tempta- 



XIV AUTHORS PREFACE. 

tions, their light, their strength, and weakness, are required 
herein. And when, in pursuance of that design, the pre- 
paration of the word to be dispensed proceeds from zeal for 
the glory of God, and compassion to the souls of men ; 
when it is delivered with the demonstration of a due reve- 
rence to God, whose word it is, and of authority towards 
them to whom it is dispensed, with a deep sense of that 
great account, which both they that preach, and they that 
hear the word preached, must shortly give, before the judg- 
ment-seat of Christ, there may be a comfortable expectation 
of a blessed issue of the whole work. But my design is, 
only to declare the reasons why I judged the preaching and 
publishing of this discourse concerning the grace and duty 
of being spiritually minded not to be altogether unseasona- 
ble, in the present circumstances of most Christians. And 
the first thing which I would observe to this end is, the 
present importunity of the world to impose itself on the 
minds of men, aud the various ways of insinuation, where- 
by it possesseth and fllleth them. If it can fill the thoughts 
and affections of men with itself, it will fortify the soul 
against faith and obedience, and endanger eternal ruin. 

For if we love the ivorld, the love of the Father is not in 
ns ; and when the world fills our thoughts, it will entangle 
our affections. And first, the present state of public affairs, 
with an apprehended concern of private persons therein, 
continually exercise the thoughts of many, and is almost 
the only subject of their mutual converse. For the world is 
at present in a mighty hurry, and being in many places cast 
off from all foundations of steadfastness, it makes the minds 
of men giddy with its revolutions, or disorderly in the ex^ 
pectations of them. 

Thoughts about these things, are both allowable and un* 
avoidable, if they take not the mind out of its own power, 
by their multiplicity, vehemency, and urgency, until it be 
unframed as to spiritual things, retaining neither room no? 
{inie for their entertaimnerjt, 



XV 

Hence men walk and talk, as if the world were all, when 
comparatively it is nothing. 

And when they come with their warmed affections reek- 
ing with the thoughts of these things, to the performance of 
any spiritual duty, it is very difficult for them, if not impos- 
sible, to stir up any grace to a vigorous exercise. Unless 
this plausible advantage, which the world hath obtained of 
insinuating itself into the minds of men, so as to fill them 
and possess them, be watched against, so far, at least, as 
that it may not transform the mind into its own likeness, 
this grace of being spiritually minded, which is life and 
peace, cannot be attained nor kept to its due exercise. 

Nor can we be, any of us, delivered from this snare at 
this season, proceeding from the prevalent abhorrence of 
our affections to things spiritual and heavenly, without a 
watchful endeavor to keep our minds in the constant con- 
templation of them ; as will appear in the ensuing discourse. 

Again, there are so great evidences of an earthly spirit, 
in many who make profession of religion, that it is high 
time they were called to a due consideration of the power 
and spirituality of that religion which they profess. In 
their habits, attires, and vestments, in their usual converse, 
in their over liberal entertainment of themselves and others, 
to the borders of excess, and things of a like nature, there 
is in many such a conformity to the world, that it is hard 
to make a distinction between them. And these things 
manifest such a predominancy of carnal affections in the 
minds of men, that, whatever may be pretended to the con- 
trary, it is inconsistent with spiritual peace. To call men 
off from this evil frame of heart, to discover the sin and dan- 
ger of it, to direct them to the means whereby it may be 
effected, to supply their thoughts with better objects, to 
press that exercise of them which is indispensably required 
of all believers, is the work of the ensuing discourse. It 
may be, it will be judged but a weak attempt as to the at- 
taining of that end : but it cannot be denied to have these 



Xvi AUtfHOft's PREFACE. 

two advantages — first, that it is seasonable — and secondly, 
that it is sincerely intended. And if it have this only suc- 
cess, that it may occasion others, who have more ability and 
opportunity than I have, to bring in their assistance for an 
opposition to the vehement insinuations of the world to 
have entertainment in the minds of professors, this labor 
will not be lost. But things are come to that pass amongst 
us, that unless a more than ordinary vigorous exercise of 
the ministry of the word, with other means appointed to 
the same end, be engaged in, to recall professors to that 
strict mortification, that separation from the world, that 
heavenly mindedness, that delight in the contemplation of 
spiritual things, which the gospel requires, we shall lose 
the glory of our profession, and leave it very uncertain what 
will be our eternal condition. The same may be spoken 
concerning love of the world, as to its advantages and emol- 
uments. This is that which renders men earthly minded, 
and most remote from having their conversation above. In 
the pursuit of this corrupt affection, many professors of re- 
ligion grow useless, giving no evidence that the love of God 
abideth in them. On these, and many other accounts, 
many Christians evidence themselves to be strangers to 
spiritual mindedness, from a life of meditation and holy 
contemplation on things above : yet unless we are found in 
these things in some good measure, no grace will flourish 
in us ; no duty will be rightly performed by us ; no condi- 
tion sanctified or improved : nor are we prepared in a due 
manner, for the inheritance of the saints in light. Where- 
fore, as was said, to direct men to that which is the only 
remedy of all these evils, which alone is the means of giv- 
ing them a foretaste of eternal glory : especially such who 
are in my own condition, namely, in a very near approach 
to a departure out of this world ; is the design of the ensu- 
ing discourse, which is recommended to the grace of God, 
for the benefit of the reader. 



ROMANS VIII. 6. 



BUT TO BE SPIRITUALLY MINDED IS LIFE AND PEACE. 



CHAPTER I. 

The words of the Text Explained. 

The expression in our translation sounds differently 
from that in the original. All our English translations, 
from TindaVs the first of them, have constantly used, to 
be spiritually minded. Neither do I know any words 
whereby the emphasis of the original, considering the de- 
sign of the apostle in the place, can be better expressed. 
But the meaning of the Holy Ghost in them must be in- 
quired into. 

In the whole verse there are two entire propositions, 
containing a double antithesis, the one in their subjects, 
the other in their predicates. And this opposition is the 
highest and greatest, that is, between eternal blessedness, 
and eternal ruin. 

The opposite subjects, are the minding of the flush, and 
the minding of the spirit ; or the being carnally minded, 
and spiritually minded. And these constitute two states 
of mankind. As to the qualities expressed by the flesh 
and the spirit, there may be a mixture of them in the same 
persons at the same time ; there is so in all that are regen- 
erate. For in them the flesh lusteth against the spirit, 
and the spirit lusteth against the flesh, and these are con- 
trary. Thus different actings in the same subject consti- 
2 



14 OF SPIRITUAL MINDEDNESS. 

tute not distinct states. But where either of them is pre- 
dominant, in the soul, there it makes a different state. 
This distinction of states, the apostle expressetb, v. 9. 
But ye are not in the flesh, bvt in the spirit. Some are 
in the flesh, and cannot please God, y. 8. They are after 
the flesh, v. 5. they walk after the flesh, v. 1. they live 
after the flesh, v. 13. — This is one state. Others are in 
the spirit, v. 9. after the spirit, v. 5. ivalk after the spirit, v. 
1. This is the other state. The first sort are carnally 
minded, the other are spiritually minded. Unto one of 
these, doih every living man belong ; he is under the rul- 
ing conduct of the flesh, or of the spiiit; there is no middle 
state ; though there are different degrees in each of these 
as to good and evil. 

The difference between these two states is great, be- 
cause an eternity in blessedness or misery depends upon 
it.- — And this is evidenced by the different fruits of the 
principles and their operations, which constitute these dif- 
ferent states; which is expressed in the opposition that 
is between the predicates of the proposition ; for the mind- 
ing of the flesh is death; but the minding of the spirit is 
life and peace. 

To be carnally minded is death. Death, as it is abso- 
lutely penal, is either spiritual, or eternal. It is formally 
death spiritual ; for they that are carnally minded, are 
dead, in trespasses and sins. For those who fulfil the de- 
sires of the flesh and oj the mind, are by nature children 
of wrath; are penally under the power of spiritual death. 
And it is death eternal, meritoriously. For if ye live af- 
ter the flesh ye shall die ; as the wages of sin is death. 

The reason why the apostle denounces so woful a doom, 
on the carnal mind, he declares in the two next verses: 
for the carnal mind is enmity against God ; for it is not 
subject to the law oj God, nor indeed can be ; so then they 
that are in the flesh cannot please God. If it be thus with 
the carnal mind, it is no wonder that to be carnally mind- 
ed is death ; it is not meet it should be any thing else. 
That which is enmitv against God, is underthe curse of God. 

In opposition to this it is affirmed, that to be spiritually 
minded, is life and peace. And these are the things 
which we are particularly to inquire into ; namely, What 



OF SPIRITUAL MINDEDNESS. J 5 

is this minding ofihe spirit ; and then, How it is life and 
peace. 

The sjyirit, in this context, is evidently used in a double 
sense, as is usual where both the Holy Spirit himself, and 
his work on the souls of men, are included. The person 
of the spirit of God himself, or the Holy Ghost, is intended 
by it, v. 9. If so be that the spirit of God dwelleth in you. 
And so v. II. The spirit of him that raised up Jesus 
from the dead. He is spoken of as the principal efficient 
cause of all the spiritual benefits here and afterwards in- 
sisted on. It is also used for the principle of spiritual life 
wrought in all that are regenerate by the Holy Ghost. For 
that which is bom of the spirit is spirit. 

It is most probable that the name spirit is here used in 
the latter sense, not for the spirit himself but for that 
which is born of the spirit, the principle of spiritual life in 
them that are born of God. For it is in its nature, and 
operations, opposed to the flesh ; but the flesh here intend- 
ed is that inherent corrupt principle of depraved nature, 
whence all evil actions proceed, and wherewith the actions 
of all evil men are vitiated. 

But it is not amiss, to remark upon those important 
truths, which are directly contained in the words proposed 
as the foundation of the present discourse. As, 

1. To be spiritually minded is the character distin- 
guishing; true believers from all unrcgenerate persons. 
As such is it here asserted by the Apostle. All those who 
are carnally mindd, are unregeneratc, they are not born 
of God, they please him not, but must perish for ever. 
But those who are spiritually minded, are born of God, 
live unto him, and shall come to the enjoyment of him. 

2. Where any are spiritually minded, there, and there 
alone, is life and peace. 

It will therefore be no small advantage to have our con- 
sciences always affected with the power of this truth ; 
whence, it will follow, that, if we are not so, we have nei- 
ther life nor peace. Many greatly deceive themselves in 
hearing the word- They admit of sacred truths in their 
understanding, and assent to them ; but feel not the power 
of them on their consciences, nor strictly judge o( their 
condition by them. For hereby they seem to themselves 



16 OF SPIRITUAL MINDEDNESS. 

to believe that, whereof in truth they believe not one sylla- 
ble as they ought. They hear it, they assent to it, at least 
they do not contradict it ; yea, they commei d it often, 
and approve of it ; but yet they believe it not ; for if they 
did, they would judge themselves by it. 

Or such persons are, as the apostle James declares, 
like a man beholding his natural face in a glass ; for he 
beholdeth himself and goeth his way, and straightway for- 
getteth what manner of man he was. There is a repre- 
sentation made of their state and condition in the word ; 
they behold it, and conclude that it is even so with them, 
as the word declares. But immediately their minds are 
filled with other thoughts, and they forget in a moment the 
representation made of themselves. 

These things being premised, I shall more practically 
open the nature of this duty. To be spiritually minded 
may be considered eiiher as to the nature and essence of 
it, or as to its degrees ; for one may be so more than an- 
other, or the same person may be more so at one time 
than another. In the first way it is opposed to being car- 
nally minded ; in the other, to being earthly minded. 

To be carnally minded is, as the Apostle speaks, death; 
and they who are so, are dead in trespasses and sins ; that 
is, under the power of death, spiritual, and obnoxious to 
death eternal. 

There are two ways wherein men are earthly minded. 
The one is absolute, when the love of earthly tilings is 
wholly predominant in the mind. This is opposed to the 
being of spiritual mindedness, no less than to be carnally 
minded, is. 

Again ; there is a being earthly minded, which consists 
in an inordinate affection to the things of this world. — It is 
that which is sinful, which ought to be mortified, yet is it 
not absolutely inconsistent with the substance of the grace 
inquired after. Some who are really spiritually minded, 
may yet, for a time at least, be under such an inordinate 
affection to earthly things, that if not absolutely, yet com- 
paratively, they may be said to be earthly minded. They 
are so in respect of those degrees in being spiritually mind- 
ed, which they ought to aim at. 

This is the Zoar of many professors; that little one 



OF SPIRITUAL MINDEDNESS. 17 

wherein they would be spared. Such an earthly minded- 
ness as is wholly inconsistent with being spiritually minded, 
they would avoid. For this (hey know would be as in- 
consistent with salvation, as living in the vilest sin. There 
are more ways of spiritual and eternal death than one, as 
well as of natural. All that die, have not the plague ; 
and all that perish eternally, are not guilty of the same 
profligate sins. The covetous are excluded from the king- 
dom of God, no less severely than fornicators, idolaters 
adulterers, and thieves. But there is a degree in being 
earthly minded, which they suppose their interest, advan- 
tages, relations, and occasions of life, call for, which they 
would be a little indulged in : they may abide in such a 
frame without a disparagement of their profession ; and 
the truth is, they have too many companions to fear an 
especial reflection on themselves. The multitude of the 
guilty takes away the sense and shame of the guilt. But 
besides, they hope that it is not inconsistent absolutely with 
being spiritually minded. They think well of others who 
are spiritually minded in an eminent degree. At least 
they do so as to the thing in general ; for when they come 
to particular instances of this or that man, for the most 
part, they esteem what is beyond their own measure to be 
little better than pretence. But in general, to be spirit- 
ually minded in an eminent degree, they cannot but esteem 
a thing excellent and desirable. But their circumstances 
and occasions require them to satisfy themselves with an 
inferior measure. 

To obviate such pretences, I shall insist on nothing but 
what is incumbent on all that believe. And at present in 
general I shall say, " Whoever he be, who doth not sin- 
cerely aim at the highest degree of being spiritually mind- 
ed, which the means he enjoyeth and which the light he 
hath received doth call for ; hath no unfailing grounds, 
whereon to believe that he hath any thing at all of the re- 
ality of this grace in him." Such a person possibly may 
have life which accompanies the essence of this grace, but 
he cannot have peace, which follows on its degree in a 
due improvement. And it is to be feared, that, far the 
greatest number of such are indeed carnally minded, and 
every way obnoxious unto death. 
*2 



CHAPTER II. 

A particular account of this spiritual mind. How it is ev- 
idenced by our thoughts. 

Having stated the general frame of mind which is here 
recommended to us, we may proceed to inquire more par- 
ticularly into the nature of it, according to the description 
before given, in distinct propositions. We shall carry on 
both these intentions together ; first, to show what it is, and 
then how we may form a right judgment whether it be in 
us or not. And we shall have no regard to them, who 
either neglect or despise these things, on any pretence 
whatever. For this is the word according to which we 
shall all shortly be judged : To be carnally minded is 
death ; but to be spiritually minded, is life and peace. 

Thoughts and meditations, as proceeding from spiritual 
affections, are the first things wherein this spiritual mind 
consists, and whereby it evidences itself. Our thoughts 
are like the blossoms on a tree in the spring. You may 
see a tree so covered with blossoms, that nothing else of it 
appears. Multitudes of them fall off and come to nothing* 
Ofttimes where there are most blossoms, there is least fruit. 
But yet there is no fruit, good or bad, but it comes from 
some of those blossoms. The mind of man is covered 
with thoughts, as a tree with blossoms. Most of them 
vanish, and come to nothing ; and sometimes where the 
mind most abounds with them, there is the least fruit. 
Still there is no fruit which actually we bring forth, good 
or bad, but it proceeds from some of these thoughts. — 
Wherefore ordinarily these give the best and surest mea- 
sure of the frame of men's minds. As a man thinketh in 
his heart, so is he. In case of violent temptations the real 
frame of a man's heart is not to be judged by the multi- 
plicity of thoughts about any object. For whether they 
are from Satan's suggestions, or from inward darkness, 



OF SPIRITUAL MINDEDNESS. 19 

and horror, they will impose such a continual sense of 
themselves on ihe mind, as shall engage all iis thoughts 
about them. — As when a man is in a storm at sea, the 
current of his thoughts runs quite another way, from what 
they do when he is in safety about his business. But or- 
dinarily, voluntary thoughts are the best indication of the , 
frame of our minds. As the nature of the soil is judged 
by the grass which it brings forth, so may the disposition 
oi the heart by the predominancy of voluntary thoughts. 
They are the original acting of the soul; the way where- 
by the heart puts forth the treasure that is in it ; the wa- 
ters that first rise and flow from that fountain. Every 
man's heart is his treasury ; and the treasure that is in it, 
is either good or evil ; as our Saviour tells us. There is 
a good and bad treasure of the heart ; but whatever a man 
hath, be it good or evil, there it is. This treasure is open- 
ing, emptying, and spending itself continually ; though it 
can never be exhausted. For it hath a fountain in nature 
or grace, which no expense can diminish ; yea, it increas- 
ed! and getteth strength by it. The mere you spend of 
the treasure of your hearts in any kind, the more will you 
abound in treasure of the same kind. Whether it be good 
or evil, it grows by expense and exercise ; and the princi- 
pal way whereby it puts forth itself, is by the thoughts of 
the mind. If the heart be evil, they are for the most part 
vain, wicked, foolish; if it be under the power of grace, 
and have a good treasure in it, it puts forth itself by thoughts 
suitable to its nature, and compliant with its inclinations. 
Wherefore, these thoughts give the best measure of the 
frame of our minds and hearts. I mean such as are vol- 
untary, such as the mind of its own accord inclines, and 
ordinarily betakes itself to. Men may have a multitude of 
thoughts about the affairs of their callings, which yet may 
give no due measure of the inward frame of their hearts. 
So men whose calling and work it is to study the scriptures, 
and to preach to others ; cannot but have many thoughts 
about spiritual things ; and yet may be, and often are, 
most remote from being spiritually minded. They may 
he forced by their work and calling, to think of them early 
and late, evening and morning; and yet their minds be no 
way rendered or proved spiritual thereby. It were well if 



20 OF SPIRITUAL MINDEDNESS. 

all of us who are preachers, would diligently examine our- 
selves herein. So is it with them who oblige themselves 
to read the scripture, it may be so many chapters every 
day ; notwithstanding the diligent performance of their 
task, they may be most remote from being spiritually mind- 
ed. But there is a certain track and course of thoughts, 
that men ordinarily betake themselves to, when not affect- 
ed with present occasions. If these be vain, ambitious, 
sensual; such is the mind and its frame. If they be holy, 
spiritual, and heavenly, such may the frame of the mind 
be judged to be. But these things must be more fully 
explained. 

It is the great character and descriplion of the frame of 
men's minds before the renovation of their natures, that 
every imagine lion of the thoughts of their hearts is only 
evil continually. They are continually coining figments 
and imaginations in their hearts, stamping them into 
thoughts that are vain, and wicked. All other thoughts in 
them are occasional ; these are the natural, genuine pro- 
duct of their hearts. Hence the clearest, and sometimes 
first, discovery of the bottomless evil treasure of filth, folly, 
and wickedness, that is in the heart of man by nature, is 
from the innumerable multitude of evil imaginations, winch 
are there coined and thrust forth every day. So the, wick- 
ed are said to be like the troubled sea when it cannot rest, 
whose waters cast up mire and dirt. There is a fulness of 
evil in their hearts, like that of water in the sea. This 
fullness is troubled, or put into continual motion, by their 
lusts, and impetuous desires. Hence the mire and dirt of 
evil thoughts are continually cast up in them. 

It is therefore evident, that the predominance of volun- 
tary thoughts, is the best indication of the inward state of 
the mind. For if it be so as to the carnal mind, it is so as 
to the spiritual. Wherefore, to be spiritually minded in 
the first place is, to have the course of our affections about 
spiritual things. Therein consists the minding of the spirit. 

But, because all men, unless horribly profligate, have 
thoughts about spiritual things, yet we know that all men 
are not spiritually minded, to render them a certain indi- 
cation of the state of our minds, they must be natural, 
arising from ourselves, and not from outward occasions. 



OF SPIRITUAL MINDEDNESS. 21 

The Psalmist mentions the inward thoughts of men. But, 
as all thoughts are inward acts of the mind, it should seem 
that this expression makes no distinction of the special kind 
of thoughts intended, from those of another sort. But the 
difference is in the causes, and occasions. Inicard thoughts 
are such as arise solely from men's inward principles, and 
inclinations; that are not. suggested or excited by any out- 
ward ohjects. Such, in wicked men, are those actings of 
their lusts, leading and encouraging them to make provi- 
sion for the flesh. These are their inward thoughts. Of 
the same nature are those thoughts which are tbt; minding 
of the spirit. They are the natural egress of the habitual 
disposition of the mind. 

Thus in covetous men there are thoughts, occasioned by 
outward objects and opportunities. So it was with Jichan. 
When, saith he, / saw among the spoils a goodly Baby- 
lonish varment, and two hundred shekels of silver, and a 
wedge of gold, then I coveted them. His sight of them, 
with an opportunity of possessing himself of them, excited 
covetous thoughts and desires in him. So is it with oth- 
ers every day, whose occasions call them to converse w T ith 
the objects of their desires. And some by such objects 
may be surprised into thoughts, that their minds are not 
habitually inclined to. But the same sort of persons have 
thoughts of this nature arising from themselves only, their 
own dispositions and inclinations, without any outward 
provocations. The vile person will speak villany, and his 
heart will work iniquity. And this he doth as the liberal 
deviseth liberal things; from his own disposition and incli- 
nation, he is contriving in his thoughts how to act according 
to them. So the unclean person hath two sorts of thoughts 
with respect to the satisfaction of his lusts. First, such as 
are occasioned in his mind by external ohjects. Hereunto 
stage-plays, revellings, dancings, with the society of per- 
sons of corrupt communication, contribute their wicked 
service. For the avoidance of this snare, Job made a 
covenant with his eyes. But he has an habitual spring of 
these thoughts in himself constantly inclining him thereto. 
So is it with them who are given to excess in strong drink. 
They have pleasing thoughts raised in them from the ob- 
ject of their lust represented to them. But it is their own 



Z2 OF SPIRITUAL MINDEDNESS. 

habitual disposition which carries them to pleasing thoughts 
of the satisfaction of their lusts. The thoughts of this lat- 
ter sort, are men's inward thoughts. 

Saith the Psalmist, My heart is inditing a good matter ; 
I speak of the things which 1 have made touching the King. 
He was meditating off the person and kingdom of Christ. 
Hence his heart bubbled up (as it is in the original) a good 
matter. It is an allusion taken from a quick spring of liv- 
ing waters; from its own life and fulness it bubbles up the 
water that flows from it. So is it with these thoughts, in 
them that are spiritually minded. There is a living fulness 
of spiritual things in their affections, that springs up into 
holy thoughts about them. 

From hence our Saviour gives us the great description 
of spiritual life. It is a well of living water, springing up 
into everlasting life. The spirit, with his graces, residing 
in the ht-art of a believer, is a well of living water. Nor is 
it such a well as, content with its own fulness, doth not of 
its own accord, without any instrument or pains in draw- 
ing, send out its refreshing waters, as it is with most ivells, 
though of living water. For this is spoken by our Saviour 
in answer to that objection of the woman, upon this men- 
tion of giving living water. Sir, saith she, thou hast noth- 
ing to draw with, and the well is deep, whence wilt thou 
have this water 1 ? True, saith he, such is the nature of this 
well and water — dead earthly things. They are of no use, 
unless we have instruments, lines, and buckets. But the 
living water which I shall give is of another nature. It is 
not water to be kept in a pit or cistern without us, whence 
it must be drawn ; but it is within us ; and that not dead 
and useless, but continually springing up to the use and re- 
freshment of them that have it. For so is it with the prin- 
ciple of the new nature, the spirit and his graces in the 
hearts of them that believe. It dotb* from itself, without 
any external influence incline the whole soul to spiritual 
actings that tend to eternal life. Such are the thoughts of 
them that are spiritually minded ; they arise from the in- 
ward disposition of the soul. 

So our Saviour describes them. A g r <od man out of the 
good treasure of the heart, bringeth forth good things. 
First, the man is good ; as he said before, make the tree 



OF SPIRITUAL M1NDEDNESS. 23 

good, or the fruit cannot be good. He is made so by- 
grace in the renovation of his nature; for in ourselves we 
are every way evil. This good man hath a treasure in 
his heart. So all men have, as the next words are, the 
evil man out oj the evil treasure of the heart. And this is 
the great difference that is between men in this world. 
Every man bath a treasure in his heart ; that is, a prevail- 
ing principle of all his actions : but in some this treasure is 
good ; in others it is evil. The thoughts that arise cut of 
the heart, are of the same nature with the treasure that is 
in it. If the thoughts that spring up in us, are for the most 
part sensual, earthly, selfish, such is the treasure that is in 
our hearts, and such are we. But where the thoughts that 
thus spontaneously proceed from the treasure that is in the 
heart, are spiritual and holy, it is an argument that we are 
spiritually minded. 

Where it is not thus with our thoughts, they give no 
such evidence as that inquired after. Men may have 
thoughts of spiritual things, which do not arise from this 
principle, but may be resolved into two other causes : — 
inward force and outward occasions. 

1. Inivard force, as it maybe called. Convictions 
put a kind of force upon the mind ; or an impression, that 
causes it to act contrary to its own habitual inclination. It 
is in the nature of water to descend': but apply an instru- 
ment to it, that shall make a compression of it, and force 
it to a vent, it will fly upwards vehemently, as if that were 
its natural motion ; but so soon as the force of the impres- 
sion ceaseth, it returns immediately to its own proper ten- 
dency, descending towards its centre. So is it with men's 
thoughts. They are earthly; their natural course and 
motion is doivnivards to the earth, and the things thereof: 
but when any efficacious conviction presses on the mind, it 
forces its thoughts up towards heavenly things ; as if that 
were their proper motion and course ; but so soon as the 
power of the conviction wears off, and the mind is no more 
sensible of its impression, the thoughts return to their old 
course, as the water tends downwards. 

This state and frame is graphically described, Psal. 
Ixxviii. " When he slew them, then they sought him, 
and they returned, and inquired early after God. And 



24 



OF SPIRITUAL MINDEDNESS. 



they remembered that God was their rock, and the high 
God their Redeemer. Nevertheless, they did but flatter 
him with their mouths, and they lied unto him with their 
tongues ; for their heart was not right with him, neither 
were they steadfast in his covenant." Men in sickness, 
fears of death, or effectual conviction of sin, from the 
preaching of the word, will endeavor to think and medi- 
tate on spiritual things : yea, they will be greatly troubled 
that they cannot think of them more than they do, and es- 
teem it their folly that they think of any thing else. But 
as deliverance approaches, so these thoughts decay and 
disappear; the mind will not be compelled to give place 
to them any more. The Prophet gives the reason of it: 
" Can the Ethiopian change his skin, or the leopard his 
spots? then may ye also do good, that are accustomed to 
do evil," They have been taught another course ; the 
habit of the mind lies another way ; and they will no longer 
tend towards spiritual things, than an impression is on them 
from their convictions. 

And it is an argument of very low attainments in grace, 
when our thoughts of spiritual things rise or fall, according 
to occasional convictions. If when we are under rebukes 
from God in our persons or relations, in fears of death, 
and the like, and withal, have some renewed convictions of 
sin, and endeavor to be more constant in the exercise of 
our thoughts on spiritual things ; and yet these thoughts 
decay, as our convictions, with the causes of them, wear 
off, yet we have attained a very low degree in this grace, if 
we have any interest in it at all. 

Water that flows from a living spring, runs equally and 
constantly, unless it be obstructed by some violent opposi- 
tion ; but that which is from thunder -showers runs furious- 
ly for a season, but is quickly dried up. So are those 
spiritual thoughts' which arise from a prevalent internal 
principle of grace in the heart; they are even and con- 
stant, unless an interruption be put upon them for a sea- 
son by temptations : but those which are excited by con- 
victions, however their streams may be filled for a season, 
quickly dry up, and utterly decay. 

2. Such thoughts may arise in the minds of men not 
spiritually minded, from outward means and occasions. 



OF SPIRITUAL MINDEDNESS. 25 

Such I intend as are indeed useful ; yea, appointed of 
God for this end among others, that they may stir up holy 
affections in us ; but there is a difference in their use and 
operation. In some, they excite the inward principle of 
the mind to act in holy thoughts, according to its own 
sanctified disposition and prevalent affections : this is their 
proper use. In others they occasionally suggest such 
thoughts to the minds of men, which spring only from the 
notions of the things proposed to them. With respect to 
this end also, they are of singular use to the souls of men; 
howbeit such thoughts do not prove men to be spiritually 
minded. Where you till and manure your land, if it 
brings forth plentiful crops of corn, it is an evidence that 
the soil itself is fertile ; the dressing of it only gives advan- 
tage to put forth its own fruit-bearing virtue : but if in the 
tilling of land, you lay much manure upon it, and it brings 
forth here and there a handful where the manure lay, you 
will say tiie soil itself is barren ; it brings forth nothing of 
itself. These means that we shall treat of, are as the till- 
ing of a fruitful soil, which help it in bringing forth its 
fruit, by exciting its own virtue and power. They stir up 
holy thoughts and. desires; but in others, whose hearts are 
barren, they only serve, some of them here nnd there, to 
stir up spiritual thoughts, which gives no evidence of a 
gracious spirit. — But because this is a matter of great im- 
portance, it shall be handled distinctly by itself. 



CHAPTER HI, 

Outward means of thoughts concerning spiritual things f 
which do not prove men to be spiritually minded. Preach- 
ing of the word. Exercise of gifts. Prayer. How we 
may know rohcther our thoughts of spiritual things in 
Prayer, proves us to be spiritually minded. 

I. Such a means is the preaching of the word itself. 
It is observed concerning many in the Gospel, that they 
heard it ivillingly, received it with joy, and did many 
things gladly, upon the preaching of it ; and we see the 
same things exemplified in multitudes every day. But 
none of these things can be without many thoughts about 
spiritual things, for they are the effects of such thoughts; 
yet were they all hypocrites concerning whom these things 
were spoken, and were never spiritually minded. 

The cause of this miscarriage is given us by our Sa- 
viour ; He that received the seed into stony places, the 
same is he that heareth the word, and anon receiveth it 
with joy ; yet hath he not root in himself but durtthfor a 
while. The good thoughts they have, proceed not from 
any principle in ihemselves. Neither their affections nor 
their thoughts of these things, have any internal root, 
whereon they should grow. So it is with manv who live 
under the present dispensation of the Gospel. They have 
thoughts of spiritual things continually suggested to them, 
which abide with them more or less, according as they are 
affected : for I speak not of them who are either despisers 
of what they hear, or way-side hearers, who understand 
nothing of what they hear, and immediately lose all sense 
of it ; but I speak of them who attend with some dili- 
gence, and receive the word with some joy. These in- 
sensibly grow in knowledge, and therefore cannot be with- 
out some thoughts of spiritual things : still for the most 
part, they are, as was said, but like waters that run after a 



OF SPIRITUAL MINDEDNESS. 27 

shower of rain. They pour out themselves as if they 
proceeded from some strong living spring, whereas indeed 
they have none at all. When once the waters of the 
shower are spent, their channel is dry ; there is nothing in 
it but stones and dirt. When the doctrine of the word 
falls on such persons as showers of rain, it gives a course 
sometimes greater, sometimes less, to their thoughts to- 
wards spiritual things : but they have not a well of water 
springing up into everlasting life. Wherefor? after a while 
their minds are dried up from such thoughts. 

It must be observed, that the best of men, the most holy 
and spiritually minded, ought to have their thoughts of 
spiritual things excited, and confirmed by the preaching of 
the word. It is one end of its Dispensation, one princi- 
pal use of it in ihem by whom it is received. Yet where 
men have no other thoughts of this sort but what are oc- 
casioned by the outward dispensation of the word, such 
thoughts do not prove them to be spiritually minded. Their 
endeavors in them are like those of men in a dream. Un- 
der some oppression of their spirits, their imaginations fix 
on something or other, that is most earnestly to be desired 
or avoided. They seem to themselves to strive with all 
their might, to endeavor to go, run, or contend, but all in 
vain ; every thing fails them, and they are not relieved un- 
til they are awaked. So such persons, in impressions they 
receive from the wr>rd, seem to strive find contend in their 
resolutions to comply with what is proposed to them ; but 
their strength fails; i.hey find no success, and after a time 
give over their endeavors, until they are occasional!) re- 
newed again. 

II. The duty of prayer is another means of the like 
nature. One principal end of it is to excite and draw 
forth, the principle of grace in the heart, to a due exer- 
cise in holy thoughts of God and spiritual things. Those 
who design not this end in prayer, know not at all what it 
is to pray. Now all sorts of persons have frequent occa- 
sion to join with others in prayer, and many are under the 
conviction that it is their own duty to pray every day, it 
may be, in their families and otherwise. And it is hard to 
conceive how men can constantly join with others in prayer, 
much more how they can pray themsalyes, but that they 



28 OF SPIRITUAL MINDEDNESS. 

must have thoughts of spiritual things every day ; but it is 
possible that they may have no root in themselves, but only 
occasional impressions on their minds from the outward 
performance of the duly. I shall give some instances, 
which, for many reasons, require our diligent consideration. 

Spiritual thoughts may be raised in a person in his 
own duty, by the exercise of his gifts, when there is no 
acting of grace in them at all ; for they lead the mind to 
such things as are the matter of prayer ; that is, spiritual 
things. Gifts are nothing but a spiritual improvement of 
our natural abilities. And a man cannot utter any thing 
but what proceeds from his rational faculties by invention 
or memory, or both, managed by his thoughts, unless he 
speak by rote, and that which is not rational. What there- 
fore proceeds from a man's rational faculty, by the exer- 
cise of his gifts, that his thoughts must be exercised 
about. 

A man may read a long prayer that expresseth spiritual 
things, and yet never have one spiritual thought arise in his 
mind about them. For there is no exercise of any faculty 
of his mind required to such reading, but only to attend 
to the words that are to be read. This I say may be 
so ; 1 do not say that it is so, or that it must be so. But, 
as was said in the exercise of gifts, it is impossible but 
there must be an exercise of reason, by invention, judg- 
ment, and memory ; and consequently, thoughts of spririi- 
ual things. Yet may they all be merely occasional, from 
the present external performance of the duty, without any 
living spring of grace. In such a course, may men of 
tolerable gifts continue all their days, to the satisfaction of 
themselves and others, deceiving both them and their own 
souls. 

This being evident from the scripture and experience, 
an inquiry may be made how we shall know wheth- 
er the thoughts which we have of spiritual things in 
prayer, arise from gifts only, or are influenced from a liv- 
ing principle of grace in our hearts? A case this is of 
great importance, and which would require much time fully 
to resolve. For there is nothing whereby the refined sort 
of hypocrites more deceive themselves and others, than 
by the form of godliness, when they deny the power thereof, 



OF SPIRITUAL MINDEDNESS. 29 

And besides, the best of believers ought in every partic- 
ular instance of the performance of this duty, to watch 
unto prayer. 1 shall therefore, with what brevity I can, 
answer this inquiry. And to this end observe, 

1- It is an ancient complaint, that spiritual things are 
Jilted with great obscurity and difficulty ; and it is true. 
Not in themselves, for they all come forth from the Father 
of lights, and are full of light, order, beauty, and wisdom; 
and light and order are the only means whereby any thing 
makes a discovery of itself. But the ground of all dark- 
ness and difficulty in these things lies in ourselves. We 
can more clearly and steadily behold the moon and the 
stars, than we can the sun, when it shines in its greatest 
lustre. It is not because there is more light in the moon 
and stars than in the sun, but because the light of the sun 
is greater than our eyes can directly bear. So we can 
vnore clearly discover the truth and distinct nature of 
things moral, and natural, than we can of things heavenly 
and spiritual. Not that there is more substance or reality 
in them, but because the ability of our understanding is 
more suited to the comprehension of them. The other 
are above us. VVe know but in part, and our minds are 
liable to be hindered in their apprehension of things heav- 
enly and spiritual, by ignorance, temptations, and prejudices 
of all sorts. Fear, self-love, temptations and corruptions, 
do all engage their powers to darken the light of the mind, 
and to pervert its judgment. In no case doth the deceit- 
fulness of the heart, more show itself. Hence the multi- 
tudes say peace to themselves, to whom God doth not 
speak peace ; and some who are children of light, yet walk 
in darkness. There is also a great similitude between 
temporary faith, and that which is saving and durable; 
and between gifts and grace, in their operations. It is ac^ 
kn nvledged, therefore, that without the especial light and 
conduct of the spirit of God, no man can make such a 
judgment of his state as shall be a stable foundation of 
giving glory to God, and of obtaining peace to his own 
soul ; and therefore the greatest part of mankind do con-, 
stantly deceive themselves in these things. 

But ordinarily, under this blessed conduct in the search 
of ourselves, we may come to a satisfaction whether our 
*3 



30 OF SPIRITUAL MINDEDNESS. 

spiritual thoughts spring from a vital principle of grace, or 
whether they come from occasional impressions on the 
mind, by the performance of duty itself. 

If men are willing to deceive themselves, or to hide them- 
selves from themselves, to leave all things- at hazard, to 
put off all trials to the last day, and so never call themselves 
to an account, as to the nature of their duties in any par- 
ticular instance ; it is no wonder, if they neither do, nor 
can, make any distinction in this matter ; as to the true 
nature of their thoughts in spiritual duties. Two things 
are required hereunto. 

That we impartially and severely examine the frames 
of our minds in holy duties, by the word of truth; 
and not be afraid to speak that plainly to our souls, which 
the word speaks to us. This diligent search ought to re- 
spect our principles, and ends, with the whole deportment 
of our souls in every duty. If a man receive much mon- 
ey, and look only on the outward form and superscription, 
when he supposes that he has great store of current coin 
in gold and silver, he may have only heaps of lead or 
copper by him. But he that trades in it, as the support of 
life, will try what he receives, both by the balance and the 
touch-stone, as occasion requires ; especially if it be in a 
time when much adulterated corn is passing in the world. 
And if a man reckons on his duties by tale and number r 
he may be utterly deceived, and be spiritually a bankrupt, 
when he esteems himself rich, increased in goods, End 
wanting nothing. — Some duties may seemingly hold in t he- 
balance as to weight, which will not hold it at the touch- 
stone, as to worth. Both means are to be used, if we would 
not be mistaken in our accounts. Thus God himself, in 
the midst of a multitude of duties, calls the people to try 
and examine themselves, whether or not they are such as 
have faith and grace in them, and so like to have accept- 
ance with him. 

We must add to our own diligent inquiry , fervent prayers 
to God, that he would discover to us the true frame, of 
our hearts. Hereof we have an express example, Psalm 
cxxxix. " Search me, O God, and know my heart ; try 
me, and know my thoughts; and see if there be any 
wicked way in me, and lead me in the way everlasting." 



OF SPIRITUAL MINDEDNESS. 3t 

This is the only way whereby we may have the spirit of 
God witnessing to our sincerity, with our own spirits. 
There is need of calling in divine assistance in this matter, 
both from the importance of it, and from its difficulty ; God 
alone knowing fully and perfectly what is in the hearts of 
men. 

No persons are in greater danger of walking at hazard 
with God, than those who live in the exercise of spiritual 
gifts, to their own satisfaction and that of others. For they 
may countenance themselves with an appearance of every 
thing that should be in them in reality, when there is noth- 
ing of it in them. We have seen many earnest in the ex- 
ercise of gifts, who have turned vile apostates. Some 
have been known to live in indulgence of their lusts, and 
yet to abide constant in their duties. And we may hear 
prayers sometimes that openly discover themselves to spirit- 
ual sense, to be the labor of the brain, by the help of gifts in 
memory and invention, without an evidence of any mixture 
of humility, reverence, or godly fear. They flow as wine, 
yet smell and taste of the unsavory cask from whence they 
proceed. It is necessary, therefore, that we should put 
ourselves on the severest trial, lest we should be found not 
to be spiritually minded in spiritual duties. 

Gifts make grace useful unto ourselves; yea, they may 
be made useful to the grace of others, who have no grace 
in themselves. But to our own souls, ihey are of no other 
benefit, but to stir up grace to its proper exercise ; and to 
be a vehicle to carry it on, in its proper use. If we do not 
always regard this in their exercise, we had better be with- 
out them. If they once hegin to impose themselves prac- 
tically upon us, so that we rest in spiritual light, influencing 
our inventions, memories, and judgments with a ready 
utterance, there is no form of prayer can be more prejudicial 
unto our souls. Whilst spiritual gifts are employed only 
to excite and assist grace in its operations, they are unut- 
terably useful : but if they put themselves in its room, to 
do all that grace should do ; they are pernicious. We have 
need, therefore, to be very diligent in tills inquiry, wheth- 
er our spiritual thoughts, even in our prayers, be not rather 
occasioned from the duty, than springing from a gracious 
principle in our hearts, 



32 OF spiritual mlndedness. 

2. Where thoughts of spiritual things in prayer are oc- 
casional only, in the way before described, such prayers 
will not be a means of spiritual growth to the soul. They 
will not make the soul humble, holy, watchful, and diligent 
in universal obedience. Grace will not thrive under the 
greatest constancy in such duties. It is an astonishing 
thing to see how, under frequency of prayer, and a seem- 
ing fervency therein, many of us are at a stand as to visi- 
ble thriving in the fruits of grace ; and it is to be feared, 
without any increase of strength in the root of it. God's 
hand is not shortened that he cannot save, nor his ear deaf- 
ened that he cannot hear. He is the same as in the days 
of old, when our fathers cried unto him and were delivered, 
when they trusted in him, and were not confounded. Je- 
sus Christ is the same yesterday, and to day, aid forever ; 
prayer is the same that it was, and shall lose nothing of its 
prevalency whilst this world endurelh. Whence is it then, 
that there is so much prayer amongst us, and so little success? 
I speak not with respect to the outward dispensations of di- 
vine providence in afflictions or persecutions, wherein God 
always acts in a way of sovereignty, and oft-times gives the 
most useful answer to our prayers by denying our requests : 
I intend that only whereof the Psalmist giveth us his expe- 
rience : In the day when 1 cried, thou answeredst me, and 
strengthenedst me with strength in my soul. Where 
prayers are effectual, they will bring in spiritual strength. 
But the prayers of many seem to be very spiritual, and to 
express ail conceivable supplies of grace ; and they are 
persisted in with constancy ; and God forbid we should 
judge them to be hypocritical and wholly insincere. Yet 
is there a defect somewhere, which should be inquired 
after : for they are not so answered, as that they who pray, 
are strengthened with strength in their souls : there is not 
that spiritual thriving, that growth in grace, which might 
be expected to accompany such supplications. 

I know that a man may pray sincerely and frequently 
for an especial mercy or deliverance from a particular 
temptation ; and yet no spiritual supply of strength to his 
own experience come in thereby. So Paul prayed thrice 
for the removal of his temptation, and yet had the exer- 
cise of it continued. In such a case there may be no de- 



OF SPIRITUAL MINDEDNESS. 33 

feet in prayer, and yet the grace in particular aimed at 
not be attained. For God hath other holy ends to ac- 
complish on the soul. But how persons should continue 
in prayer, according to the mind of God, so far as can be 
outwardly discovered, and yet thrive not at all, as to spirit- 
ual strength in their souls, is hard to be understood. 

And which is yet more astonishing, men abide in the 
duty of prayer, and that in constancy, in their families, and 
yet live in known sins. Whatever spiritual thoughts such 
men have, in their prayers, they are not spiritually minded. 
Shall we now say, that all such persons are gross hypo- 
crites; such as know they do but mock God and man; 
know that they have not desires nor aims after the things 
which they mention in their own prayers ; but do these 
things either for some corrupt end, or at best to satisfy 
their convictions? Could we thus resolve, the whole diffi- 
culty of the case were taken off. For such double-mind- 
ed men have no reason to think that they shall receive any 
thing of the Lord, as James speaks. But it is not so with 
all of this sort; some judge themselves sincere^ and in 
good earnest in their prayers, not without some hopes and 
expectations of success. I will not say of all such persons, 
that they are among the number of them concerning whom 
the wisdom of God says, " Because I called unto them, 
and they refused ; they shall call on me, but I will not 
answer; they shall seek me early, and shall not find me." 
And although we may say unto such persons in general, 
either leave your sinning, or leave your praying, and that 
with respect to present scandal, and certain miscarriage in 
the end, if both be cominued in ; yet in particular 1 would 
not advise any such person to leave off his praying, until 
he had left his sin. This were to advise a sick man to use 
no remedies until he were well cured. Who knows but 
that the Holy Spirit, who works when and how he pleas^ 
eth, may take a time to animate these lifeless prayers, and 
make them a means of deliverance from the power of this 
sin. In the mean time, the fa u 1 1 and guilt is wholly their 
own, who have effected a consistency between a way of 
sinning and a course in praying ; and it ariseth from hence, 
that they have never labored to fill up their requests with 
grace. What there hath been of earnestness or diligence 



34 OF SPIRITUAL MINDRDNESS. 

in them, hath been from a force put upon them by their 
convictions and fears. For no man was ever absolutely 
prevailed on by sin, who prayed for deliverance, accord- 
ing to the mind of God. Every praying man that perish- 
eth, was a hypocrite. The faithfulness of God in his 
promises will not allow us to judge otherwise. 

3. Earnestness and apparent fervency in prayer, will 
not of themselves prove, that the thoughts arise from an 
internal spring of grace. There is a fervency of soirit in 
prayer, that is one of the best properties of it, being an 
earnest acting of love, faith, and desire : But there is a 
fervency that may arise from other causes. 

It may do so from the engagement of natural affections 
to the things prayed for. Men may be earnest and intent 
in their minds, in praying for a dear relation, or for deliv- 
erance from imminent troubles, or dangers ; and yet all 
this fervor arise from the vehemence of natural affections 
about the things prayed for, excited in an especial manner 
by the present duty. Hence God calls the earnest cries of 
some for temporal things not a crying unto him, hut an 
howling; that is, the cry of hungry beasts, that would be 
satisfied. 

Sometimes it ariseth from the sharpness of convictions, 
where there is no true grace. For the perplexing work 
of conviction goes before real conversion ; and as it pro- 
duceth many other effects and changes in the mind, so it 
may do this of great fervency in vocal prayers, especially 
if it be accompanied with outward troubles. 

Oft-times in the exercise of gifts, and through their own 
utterance, men put their natural affections into such an ag- 
itation, as shall carry them out into a great vehemency in 
their expressions. It hath been so with persons who have 
been discovered to be vile hypocrites, and have afterwards 
turned cursed apostates. All these things may be, where 
there is no gracious spring, or viral principle, of spiritual 
thoughts. 

Some, it may be, will say if there be these evils under 
the exercise of the gift of prayer, if there may be a total 
want of the exercise of all true grace with it ; then it may 
be, all that is pretended of this gift, and its use, is but hy- 
pocrisy an( j talk. But, it may be as well pretended, tha 



0F SPIRITUAL M1NDEDNESS. 35 

because the sun shining on a dunghill doth occasion offen- 
sive exhalations ; therefore all that is pretended of its in- 
fluence on spices and flowers, causing then) to give out 
their fragrancy, is utterly false. No man ever thought that 
spiritual gifts did change, or renew the minds of men; 
where they are alone, they only assist to the useful exer- 
cise of natural faculties: and, therefore, where the heart 
is not savingly renewed, no gifts can stir up a saving ex- 
ercise of faith ; but, where it is so, they are a means to 
cause the savor of it to flow forth. Be it so, that there 
may be some evils found under the gift of prayer, what 
remedy for them may be proposed ? Is it that men should 
renounce their use of it, and betake themselves to the read- 
ing of prayers only ? The same may he said of all spir- 
itual gifts whatever ; for they are all liable to abuse. And 
shall we reject ail the powers of the world to come, for the 
communication whereof Christ hath promised to continue 
his spirit with his church unto the end of the world, be- 
cause by some they are abused ? Not only the same, but 
far greater evils may be found in the reading of prayers, 
which needs no further demonstration than what it gives 
of itself every day. 

Wherefore the. inquiry remains, " how we may know to 
our own satisfaction, that the thoughts we have of spiritual 
things in the duty of prayer, are from an internal fountain 
of grace," and so are an evidence that we are spiritually 
minded ? 

I take it for granted on the evidence before given, that 
persons who have any spiritual light, and will diligently 
examine their own hearts will be able to discern what is 
the spring of their spiritual thoughts. In general we are 
assured, that he that believeth, hath the witness in himself 
Sincere faith will be its own evidence, if we try all things 
impartially by the word. But if men do, as for the most 
part they do, content themselves with the performance of 
any duty, without an examination of their principles, it is 
no wonder if they walk in all uncertainty. 

A soul that hath had real communion with God in the 
duty of prayer, finds itself both in it, and afterwards, spir- 
itually refreshed. 



36 OF SPIRITUAL MINDEDNESS. 

This holy complacency, this rest and sweet repose of 
mind, is the foundation of the delight of believers in this 
duty.. They do not pray only because it is their duty so 
to do, nor yet because they stand in need of it so that 
they cannot live without it, but they have delight in it ; 
and to keep them from it, is to keep them from their daily 
food and refreshment. Now we can have no delight in 
any thing but what we have found some complacency in. 
Without any such experience, we may do any thing, but 
cannot do it with delight. 

But yet here, as in most other spiritual things, one of 
the worst of vices is ready to impose itself in the room of 
the best of our graces : and this is, self pleasing in the per- 
formance of duty. This, instead of a grace steeped in 
humility, is a vile effect of spiritual pride ; it is a glorying 
in the flesh ; for whatever of self any doth glory in, it is 
but flesh. When men have had enlargements in their ex- 
pressions, and especially when they apprehend that others 
are satisfied or affected therewith, they are apt to have a 
secret self pleasing in what they have done, which, before 
they are aware, turns into pride. The same may befall 
men in their most secret duties, performed outwardly by 
the aid of spiritual gifts; but this is most remote from, 
that spiritual complacency in duty, which we speak of, 
which yet it will pretend to, until it be diligently examin- 
ed. The language of this spiritual complacency is, I will 
go in the strength of the Lord God ; I will make mention 
of thy righteousness, even of thine only. That of spirit- 
ual pride is, God I (hank thee that I have done thus and 
thus, as it was expressed by the Pha?isee. That is in 
God alone ; this is in self: that draws forth the savor of 
all graces ; this immediately covers and buries them all, 
if there be any in the soul : that fills the soul eminently 
with selj -abasement ; this with self-conceit: that casts out 
all remembrance of what we have done ourselves, retain- 
ing only a sense of what we have received from God; 
this blots out all remembrance of what we have freely re- 
ceived from God, and retains only what we have done our- 
selves. Wherever it is, there is no due sense either of the 
greatness or goodness of God. 

Some, it may be, will say, that if it be so, they are cut 



OF SPIRITUAL MINDEDNESS 37 

off. They have no experience of any such spiritual com- 
placency in God ; at the best, they begin their prayers 
with tears, and end them in sorrow ; and sometimes they 
fear that God is not glorified by them, nor their own souls 
bettered. 

I answer, there is great spiritual refreshment in that 
godly sorrow which is at work in our prayers. — Where 
the Holy Ghost is a spirit of grace and supplication, he 
causeth mourning, and in that mourning there is joy. The 
secret encouragement which we receive by praying, to ad- 
here unto God constantly in prayer, arises from some ex- 
perience of this holy complacency, though we have not a 
sensible evidence of it. Perhaps some of them who 
make this complaint, if they would consider, would find 
that their souls, at least sometimes, had been thus refresh- 
ed, and brought to an holy rest in God. Then shall you 
know the Lord, if you follow on to know 7 him. Abide in 
seeking after this satisfaction in God, and you shall attain 
it. Again, 

It is a sure evidence that our supplications are from an 
internal spring of grace, when we find [he daily fruit and 
advantage of them; especially in the preservation of our 
souls in an holy, humble, watchful frame. 

Where there is continuance in prayer, there will be 
spiritual growth in some proportion. For men to be earn- 
est in prayer, and thriftless in grace, is a certain indica- 
tion of prevalent corruptions, and want of being spiritually 
minded m prayer itself. If a man eats his daily food, let 
him eat never so much, or so often, if he be not nourished 
by it, his body is under the power of prevalent distemp- 
ers : and so is his spiritual constitution, whothriveth not in 
the use of spiritual food. He who prays as he ought, will 
endeavor to live as he prays. This none can do who does 
not with diligence keep his heart as to the things he hath 
prayed about. To pray earnestly and live carelessly, is to 
proclaim that a man is not spiritually minded in his pray- 
er. Hereby then, we shall know what is the spring of 
those spiritual thoughts, which our minds are exercised 
with in our supplications. If they are influenced unto a 
constant watch for the preservation of those dispositions to 
spiritual things which we prav for, thev are from an inter- 
^4 



38 OF SPIRITUAL MINDEDNESS. 

nal spring of grace. If there be generally an unsuitable* 
ness in our minds unto what we seem to contend for in our 
prayers, the gift may be in exercise, but -the grace is want- 
ing. If a man be every day on the Exchange, and there 
talk diligently and earnestly about the affairs of trade ; 
but when he comes home thinks no more of them, be- 
cause indeed he hath no interest in them, he may be a 
very poor man, notwithstanding his pretences: and he 
may be spiritually very poor, who is on occasions fervent 
in prayer, if, when he retires into himself, he is not careful 
and diligent ahout the matter of it. Again, 

When spiritual affections, excite the gift of prayer f 
and not the gift make impressions on the affections ; then 
are we spiritually minded in it. Gifts are servants, not 
rulers, in the mind ; are bestowed on us to be serviceable 
to grace; not to lead it, but to follow it. This is the nat- 
ural order of these things. Grace habitually inclines and 
disposes the heart to this duty. Providence gives the oc- 
casions for its exercise ; sense of duty calls for prepara- 
tion ; grace coming into actual exercise, gifts come in with 
their assistance ; if they lead all, all .is out of order. It 
may be otherwise sometimes : a person indisposed and 
lifeless, engaging in prayer upon conviction of duty, may, 
by the gift, have his affections excited, and graces enga- 
ged to its proper work. It may be so, but let men take 
beed how they trust to this method: for where it is so, 
there may be little or nothing of true grace in all ihe'ir fer- 
vor of affections ; but when genuine faith, love, reverence, 
and gracious desires, stir up the gift to its exercise, calling 
in iis assistance to the expression of themselves, then are 
the heart and mind in their proper order. Finally, 

He, all whose religion lies in prayer and hearing, has 
none at all. God has an equal respect to all other 
duties, and so must we have also. I shall not value his 
prayers at all, be he never so earnest and frequent in 
them, who gives not alms according to his ability : and 
this in an especial manner is required of us who are min- 
isters ; that we be not like an hand set up in cross w 7 ays, 
directing others which way to go, but staying behind itself. 

This digression about the rise and spring of spiritual 



OF SPIRITUAL MINDEDNESS. 



39 



thoughts in prayer, I judged not unnecessary, in such a 
season, wherein we ought to be very jealous, lest gifts im- 
pose themselves in the room of grace. 

III. There is another occasion of thoughts of spiritual 
things, when they do not spring from a living principle 
within, and so are no evidence of being spiritually minded ; 
and this is the discourse of others. They that fear the 
Lord will be speaking one to another, of the things where- 
in his glory is concerned. " I will speak of the glorious 
honor of thy majesty, and of thy wondrous works. And 
men shall speak of the might of thy terrible acts ; and I 
will declare thy greatness. They shall abundantly utter the 
memory of thy great goodness, and shall sing of thy right- 
eousness. The Lord is gracious and full of compassion, 
slow to anger, and of great mercy." All the flagitious sins 
that the world is filled with are not a greater evidence of 
the degeneracy of religion, than this, that it is grown un- 
usual, yea, a shame for men to speak together of the 
things of God. It was not so when religion was in its 
primitive glory ; nor is it so with them who really fear 
God, and are sensible of their duty. Some there are, 
irho embrace all occasions of spiritual communication. 
Those with whom they converse, if they have any spiritual 
light, cannot but so far comply wiih what they say, as to 
think of the things spoken. Oft-times the track of men's 
thoughts is so contrary to such things,, that they seem 
strange to them ; they give them no entertainment. You 
do but cross their way with such discourses, whereon they 
stand still a little, and pass on. Even the countenances 
of some men will change, and they betake themselves to 
silence, or to such replies of empty words, as shall evidence 
their hearts to be far enough estranged from the things pro- 
posed to them. But with others, such occasional discours- 
es will stir up present thoughts of spiritual things; yet will 
such thoughts give no evidence that any man is spiritually 
minded. For they are not genuine, from an internal spring 
of grace. 

From these causes it is, that the thoughts of spiritual 
things are with many, as guests that come into an inn, and 
not like children that dwell in the housQ. They enter oc- 



40 OF SPIRITUAL MINDEDNESS. 

casionally, and then there is a great stir about them, to pro- 
vide entertainment for them. In a while they depart, be- 
ing neither looked nor inquired after any more. Things of 
another nature are attended to ; new occasions bring in 
new guests, for a season. Children are owned in the 
house, are missed if they are out of the way, and have 
their daily provision constantly made for them. So while 
occasional thoughts about spiritual things enter into the 
mind, and are entertained for a season but on a sudden 
depart, and men hear no more of them ; those that are nat- 
ural and genuine, arising from a living spring of grace in 
the heart, are as the children of the house ; they are ex- 
pected in their places, and at their seasons. If they are 
missing, they are inquired after. The heart calls itself to 
an account, whence it hath been so long without them, and 
calls them over in its wonted converse with them. 



CHAPTER VI. 

Other evidences of our being spiritually minded y arising 
from the course of our thoughts. 

It is the character of all men in the state of depraved 
nature and apcstacy from God, " that every imagination 
of the thoughts of , their hearts, is only evil continually. " 
All persons in that condition are not swearers, blasphemers^ 
drunkards, adulterers, idolaters, or the like. These are 
the vices of particular persons, the effects of particular 
constitutions and temptations. But thus it is with all and 
every one of them, " all the imaginations of the thought 
of their hearts are evil, and that continually." Some as to 
the matter of them, some as to their end, all as to their 



OF SPIRITUAL MINDEDNESS. 41 

principle ; for out of the evil treasure of the heart can 
proceed nothing but what is evil. That infinite multitude 
of open sins which is in the world, gives a clear represen- 
tation of the nature and effects of our apostacy from God. 
But he that can consider the numberless thoughts which 
pass through the mind of every individual person every 
day, all tvil and that continually, will have a further com- 
prehension of it. 

We can therefore have no greater evidence of a change 
in us from this state, than a change wrought in the course 
of our thoughts. A relinquishment of this or that partic- 
ular sin, is not an evidence of a translation from this state. 
For as was said, such particular sins proceed from partic- 
ular lusts and temptations, and are not the immediate, uni- 
versal cons-quence of that depravation of nature which is 
equal in all. A change herein is a blessed evidence of a 
change of staie. He who is cured of a dropsy, is not of 
course immediately healthy ; he may have the prevailing 
seeds of other disea-es in him, and the next day die of a 
lethargy : but he who, from a state of sickness, is restored 
in all the principles of life and health, to a good tempera- 
ture, his state of body is changed. The cure of a partic- 
ular sin may leave behind it the seeds of eternal death, 
which they may quickly effect ; but he who has obtained 
a change in character, from the state of depraved nature, 
is spiritually recovered. And the more the stream of our 
thoughts is turned, the greater is our evidence of a transla- 
tion out of that depraved state and condition. 

The multiplicity of thoughts in the minds of men is like 
the leaves of trees, when they are shaken with the wind in 
autumn. To have all these thoughts, all the conceptions 
that are framed and agitated in the mind, to be evil and 
that continually, what a hell of horror and confusion must 
it needs be ! A deliverance from this hateful state, is more 
to be valued than the whole world. Without it neither 
life, nor peace, nor immortality, nor glory, can ever be at- 
tained. 

The design of conviction is to put a stop to these 
thoughts, to take off from their number, and thereby to 
lessen their guilt. It deserves not the name of conviction 
*4 



42 



OF SPIRITUAL M1NDEDNESS. 



of sin, which respects only outward actions, and regards 
not the inward actings of the mind. Yet this alone will 
for a season make a great change in the thoughts, espe- 
cially when assisted by superstition. These two in con- 
junction are the rise of all that devotional religion which is 
in the papacy. Conviction labors to put some stop to 
thoughts absolutely evil : and superstition suggests other 
objects for them, which they readily embrace ; but it is a 
vain attempt. The minds of men are continually coining 
new thoughts and imaginations. As the streams of a 
mighty river running into the ocean, so are the thoughts of 
a natural man. It is a vain thing to set a dam before such 
a river, to curb its streams. For a little space there may 
be a stop made, but it will quickly break down all obsta- 
cles, or overflow all its bounds. There is no way to di- 
vert its course, but only by providing other channels for its 
waters ; the mighty stream of the evil thoughts of men 
will admit of no dams to put a stop to them. There are 
but two ways of relief from them ; the one, respecting 
their moral evil, the other their natural abundance. The 
first, by throwing salt into the spring, as Elisha cured the 
waters of Jericho ; that is, to get the heart seasoned with 
grace. The other is, to turn their streams into new chan- 
nels, putting new aims and ends upon them, fixing them 
on new objects ; so shall we abound in spiritual thoughts ; 
for abound in thoughts we shall, whether we will or not. 
To this purpose is the advice of the Apostle : And be 
not drunk with tvine, wherein is excess, but be filled with 
the Spirit, speaking to yourselves in Psalms and Hymns 
and Spiritual Songs. When men are drunk with wine, 
they make it quickly evident, what vain, ridiculous imagi- 
nations fill their minds. In opposition to this, the Apostle 
adviseth believers to be filled with the Spirit, to labor for 
such a participation of him as may fill their minds, as oth- 
ers fill themselves with wine. To what end should they 
desire such a participation of him, to be so filled with hi?n? 
It is, that he by his grace may^// them, with holy spiritual 
thoughts, as on the contrary men drunk to an excess, are 
filled with those that are foolish and wicked. 

This leads us to the principal inquiry on this head ; 



OF SPIRITUAL MINDEDNESS. 43 

namel} r , how we may know when we abound in spiritual 
thoughts, so that they may be an evidence of our being 
spiritually minded. 

I answer in general, among other scriptures, read over 
Psalm exix. with understanding. Consider what David 
expresses of himself, as to his constant delight in the law 
of God, winch was the only means of divine revelation at 
that season. Try yourselves by that pattern ; examine 
yourselves whether you can truly speak the same words 
with him ; at least, if not in the same degree of zeal, yet 
with the same sincerity of grace. You will say, that was 
David. It is not for us to be like him, at least not to be 
equal with him. But we must be like him, if ever we in- 
tend to come to the place where he is. It will ruin our 
souls, if, when we read in the scripture how the saints of 
God express their experience in faith, love, delight in God 
and constant meditations on him, we grant that it was so 
with them ; that they were good and holy men, but it is 
not necessary that it should be so with us. These things 
are not written in the scripture to show 7 what they were, 
but what we ought to be. All things concerning them 
were written for our admonition. And if we have not the 
same delight in God as they had, the same spiritual thoughts 
of heavenly things, we can have no evidence that we please 
God as they did, or shall go to that place whither they are 
gone. Profession of the lile of God passeth with many at 
a very low and easy rate. Their thoughts are for the 
most part vain and earthly, and sometimes corrupt, their 
lives at best uneven and uncertain, as to the rule of obedi- 
ence ; yet ail is well. The holy men of old. who obtain- 
ed this testimony tint they pleased God, did not so walk 
before him. They meditated continually in the law ; 
thought of God in the night seasons ; spake of his ways, 
his works, his praise ; their whole delight was in him, and 
in all things they followed hard after him. It is the exam- 
ple of David in particular, that I have proposed. And it 
is a promise of the grace to be administered by the Gos- 
pel, that he who is feeble shall be as David. And if we 
are not so, it is to be feared we are not partakers of the 
promise. But that we may the better judge of ourselves 
therein, I shall add some few rules to this direction by ex- 
ample. 



44 OF SPIRITUAL MINDEDNESS. 

1. Consider, what proportion your thoughts of spirit- 
ual things bear, with those about other thing*. Our prin- 
cipal interest and concern, as we profess, lie in things spir- 
itual and eternal. Our thoughts when about these things 
should hold some proportion with those about other things; 
nay, should exceed thtam. No man in earthly things, pre- 
tends that his principal concern lies in that whereof he 
thinks very seldom in comparison of other things. It is 
not so with men, in reference to their families, their trades, 
their occasions of life. It is a truth, not only consecrated 
by the testimony of Him who is truth, but evident also in 
the light of reason, that where our treasure is, there will 
our hearts be also. And the affections of our hearts show 
themselves by the thoughts of our minds. Wherefore, if 
our principal treasure be as we profess, in things spiritual 
and heavenly, and wo unto us if it be not so ; on them 
will our affections, and consequently our desires and 
thoughts, be principally fixed. 

That we may the better examine ourselves by this rule, 
we must consider of what sort men's other thoughts are ; 
and as to our present purpose, they may be reduced to 
these heads. 

(I.) There are such as are exercised about their lawful 
callings. These are numberless and endless ; especially 
among a sort of men who rise early and go to bed late, 
and eat the bread of carefulness, or are particularly indus- 
trious and diligent in their ways. These thoughts men 
approve in themselves, and judge them their duty, as they 
are, in their proper place and measure. But no heart can 
conceive the multitudes of thoughts, which, partly in con- 
trivances, partly in converse, are spent about these things. 
And the more men are immersed in them, the more do 
themselves and others esteem them diligent and praise- 
worthy. And there are some who have no necessity to 
be engaged much in the duties of any special calling, who 
yet by their words and actions declare themselves to be 
confined almost in their thoughts to themselves, their rela- 
tions, their children, and their self-concerns. All sorts 
may do well to examine what proportion their thoughts of 
spiritual things bear to those of other things. I fear with 
most, it will be found to be very small, with many, next to 



OF SPIRITUAL MINDEDNESS. 45 

nothing. What evidence then can they have, that their 
principal interest lies in things above? Perhaps, it will be 
asked, whether it be necessary that men should think as 
much and as often about things spiritual and heavenly, as 
they do about the lawful affairs of their callings. 1 say 
more, and mors ojten, if we are what we profess to be. 
Generally, it is the best sort of men, as to the things of 
God and man, who are busied in their callings, some of 
one sort, some of another. But even among the best of 
these, many will continually spend the strength of their 
minds and vigor of their spirits, about their affairs all the 
day long; and, if they can pray in the morning and even- 
ing, with some thoughts of spiritual things, suppose they 
acquit themselves very well. As if a man should pretend 
that his great design is, to prepare himself for a voyage to 
a far country, where is his patrimony and his inheritance, 
but all his thoughts are about some few trifles, which, if 
indeed he intend his voyage, he must leave behind him; 
and of his main design he scarce thinks at all. We pro- 
fess that we are bound for immortality, and glory : but is 
it any evidence we really design it, if all our thoughts are 
consumed about the miles of this world, which we must 
leave behind us, and we have only occasional thoughts of 
things above ? 

This whole rule is grounded on that of our Saviours 
" Take no thought, saying, what shall we eat, or what 
shall we drink? or wherewith we shall be clothed ? But 
seek first the kingdom of God and his righieousness, and 
all these things shall be added unto you. Take therefore 
no thought for the morrow." When we have done all we 
can, earthly things, as to our interest in them, amount to 
no more, than what we eat, what we drink, and wherewith 
we are clothed. About these things our Saviour forbids 
us to take any thought, not absolutely, but with a double 
limitation. As first, that we take no such thought about 
them, as should carry along with it a disquietude of mind, 
through a distrust of the fatherly care and providence of 
God. This is the design of the context. Secondly, no 
thought that for constancy and intenseness of spirit, should 
be like to those which we ought to have about spiritual 
things. Seek first the kingdom of God and his righteous- 



46 OF SPIRITUAL MINDEDNESS. 

ness. Let that be the chief and principal thing in your 
thoughts and consciences. 

Let a man, industriously engaged in the way of his call- 
ing, try himself by this rule every evening. Let him con- 
sider what have been his thoughts about his earthly occa- 
sions, and what about spiritual things ; and then ask 
himself whether he be spiritually minded or not. Be not 
deceived ; as a man think eth, so is he. And if we ac- 
count it a strange thing, that our thoughts should be more 
exercised about spiritual things, than about the affairs of 
our callings, we. must not think it strange, if, when we 
come to the trial, we cannot find that we have either life 
or peace. 

Moreover, it is known, how often, when we are engag- 
ed in spiritual duties, other thoughts will impose them- 
selves on our minds. Those which are about men's sec- 
ular concerns will do so. The world will frequently make 
an inroad on the ways to heaven, to disturb the passen- 
gers and wayfaring men. There is nothing more frequently 
complained of, by such as are awake to their duty, and 
sensible of their weakness. Call to mind, therefore, how 
often, on the other hand, spiritual thoughts impose them-* 
selves on your minds, whilst you are engaged in your 
earthly affairs. Sometimes, no doubt, with all that are 
true believers it is so. Or ever I was aware, saith the 
spouse, my soul ma^e me as the chariots of Aminidab. 
But if these thoughts of heavenly things so arising in us, 
bear no proportion with the other sort, it is an evidence 
what frame and principle is predominant in. us. 

(2.) There are a multitude of thoughts in the minds 
of men, which are useless and unprofitable. These ordi- 
narily, through a dangerous mistake, are looked on as not 
sinful, because, as it is supposed, the matter of them is not 
so ; and therefore men rather shake them off for their folly, 
than their guilt. But they arise from a corrupt fountain, 
and wo fully pollute the mind and conscience. Wherever 
there are vain thoughts, there is sin. Such are those 
numberless imaginations, whereby men fancy themselves 
" to be what they are not, to do what they do not, to en- 
joy what they enjoy not, to dispose of themselves and oth- 
ers," at their pleasure. That our nature js liable to such 



OF SPIRITUAL MINDEDNESS. 47 

a pernicious folly, which some of tenacious fancies have 
turned into madness, we are beholden alone to our cursed 
apostacy from God. Hence the prince of Tyrus thought 
he was a god, and sat in the seat of God. So it hath been 
with others ; and in those, in whom such imaginations are 
kept within some better order and bounds, yet being trac- 
ed to their original, they will be found to spring, some of 
them, im mediately from pride, some from sensual lusts, 
some from the love of the world, all from self, and the old 
ambition to be as God. 1 know no greater misery in this 
world, than the debasing of our nature to such vain imagi- 
nations ; and a perfect freedom from them is a part of the 
blessedness of heaven. It is not my present work to show 
how sinful they are ; let them be esteemed only fruitless, 
foolish, and ludicrous. But let men examine themselves, 
what number of these vain thoughts, night and day, rove 
up and down in their minds. If now it be apprehended 
too severe, that men's thoughts of spiritual things should 
exceed them that are employed about their lairftl call- 
ings, let them consider what proportion they bear to those 
which are altogether vain and useless. Do not many 
give more time to them, than they do to holy meditations? 
And shall we suppose that thjse with whom it is so, are 
spiritually minded ? 

(3.) There are thoughts that are formally evil ; they 
are so in their own nature, being: contrivances to fulfil the 
desires of the flesh in the lusts thereof. These also will 
assail the minds of believers But they are always looked 
on as professed enemies to the sou!, and are watched 
against. I shall not therefore make any comparison be- 
tween them and spiritual thoughts, for they abound only 
in them that are carnally minded. 

2. The second rule is, that we consider, whether 
thoughts of spiritual things do constantly take possession of 
their proper seasons. There are some times in the course 
of men's lives, wherein they retire into their own thoughts. 
The most busy men in the world have some times of 
thinking to themselves. And those who design no such 
thing, as being afraid of coming to be wiser or better than 
they are, do yet spend time therein, whether they will or 
not. But they who are wise will be at home as much as 



48 OF SPIRITUAL MINDEDNESS, 

they can, and have as many seasons for such retirements, 
as is possible for them to attain. If that man be foolish, 
who busieth himself so much abroad in- the concerns of 
others, that he hath no time to consider the state of his 
own house and family ; much more is he so, who spends 
all his thoughts about other things, and never makes use of 
them in an inquiry, how it is with himself and his own soul. 
However, men can hardly avoid having some seasons, part- 
ly stated, partly occasional, wherein they enter into their 
own thoughts. The evening and the morning, the times 
of waking on the bed, those of the necessary cessation of 
all ordinary affairs, of walking, journeying, and the like, 
are such seasons. 

I T thoughts of spiritual things abound in us, they will 
ordinarily, and that with constancy, possess these sea- 
sons. For they are expressly assigned to them in the 
way of rule, expressed in exairples and commands. If 
they are usually given up to other ends and occasions, it is 
an open evidence that spiritual thoughts have but little in- 
terest in our minds. It is our duty to afford to them stat- 
ed times taken away from other affairs that call for them. 
But if instead thereof we rob them of what is their oivn, 
which no other business can lay any just claim to, how 
dwelleth the love of spiritual things in us? Most profes- 
sors are convinced that it is their duty to pray morning and 
evening, and it is to be wished that they were all found in 
the practice of it. But if ordinarily they judge themselves, 
in the performance of that duty, to be discharged from any 
further exercise of spiritual thoughts, they can make no 
pretence to be spiritually minded. 

3. Consider how we are affected with our disappoint- 
ments about these seasons. Have we by negligence, by 
temptations; have we by occasional diversions or affairs 
of life, been taken off from thoughts of God, of Christ, of 
heavenly things, when we ought to have been engaged in 
them ; how are we affected with a review hereof? A 
carnal mind is well enough satisfied with the omission of 
any duty, so it have the pretence of a necessary occasion. 
If it hath lost a temporal advantage, through attendance to 
a spiritual duty, it will deeply reflect on itself, and it may 
be, like the duty, the worse afterwards. But a gracious 



OF SPIRITUAL MINDEDNESS. 49 

soul will mourn under a review of such omissions, and by 
every one of them be stirred up to more watchfulness for 
the future. Alas, will it say, how little have I been with 
Christ this day ! How much time hath passed me with- 
out a thought of him ! 

Indeed, that woful loss of time that is found amongst 
many professors, is greatly to be. bewailed. — Some lose it 
on themselves, by a continual track of fruitless impertinent 
thoughts about their own concerns. Some in vain con- 
verse with others. How much of this time ought to be 
redeemed for holy meditations ? The good Lord make 
all professors sensible of their loss of former seasons, that 
they may be the more watchful for the future, in this great 
concern of their souls. Little do some think what light, 
what assurance, what joy, what readiness for the cross or 
for heaven, they might have attained, had they laid hold 
on all just seasons of exercising their thoughts about spirit- 
ual things, who now are surprised with every fear or diffi- 
culty that befals them. 

This is the first thing that belongs to our being spiritually 
minded ; lor although it does not absolutely consist there- 
in, yet is it inseparable from it. And thus of abounding 
and abiding in thoughts about spiritual things, such as 
arise naturally from a spiritual frame of heart within. 



CHAPTER V. 



The objects of spiritual thoughts. Mules directing to stead- 
iness in the contemplation of heavenly things. Motives 
to fix our thoughts with steadiness in them. 

I proceed to inquire what are, or what ought to be, the 
special objects of those thoughts, which, under the qualifi- 
cations laid down, are the evidences of our being spiritu- 
5 



50 OF SPIRITUAL MINDEDNESS. 

allij minded. Many are barren in this duty, because they 
know not what to fix upon, nor how to exercise their 
thoughts, when they have chosen a subject for their medi- 
tations. Hence they spend their time in fruitless desires 
that they could use their thoughts to more purpose, rather 
than making any progress in the duty itself. They tire 
themselves, not because they are not willing to go, but be- 
cause they cannot find their way. Wherefore I shall first 
give some general rules, and then some particular instan- 
ces, in way of direction. 

1. Observe the special calls of Providence, and apply 
your minds to the duties required in them. There is a 
voice in all signal dispensations of Providence. " The 
voice of the Lord crieth unto the city, the men of wisdom 
shall see thy name ; hear ye the rod, and who hath ap- 
pointed it." There is a call, a cry in every rod of God, 
which makes a declaration of his name, his holiness, his 
power, his greatness. This every wise substantial man 
will labor to discern, and so comply with the call. God 
is greatly provoked when it is otherwise. " Lord, when 
thy hand is lifted up, they will not see, but they shall see 
and be ashamed." If therefore we would apply ourselves 
to our present duty, we are wisely to consider what is the 
voice of God, in his present providential dispensations. Is 
not his wrath in them revealed from heaven against the 
ungodliness of men, especially of false professors of the 
gospel? Doth he not also signally declare the uncertain- 
ty and instability of earthly enjoyments, from life itself to a 
shoe-latchet? The fingers that appeared writing on the 
wall the doom of Belshazzar, did it in characters that none 
could read but Daniel. But the present call of God in 
these things, is made plain upon tables, that he may run 
who readeth it. If the heavens gather blackness with 
clouds, and it thunder over us; any that are on their jour- 
ney and will not believe that there is a storrn coming, must 
bear the severity of it. 

Suppose then this to be the voice of providence, in these 
indications of the will of God, what are the duties that we 
are called to? 

(1.) A diligent search into ourselves, and a holy watch 
with respect to those sins which the displeasure of God is 



OF SPIRITUAL MINDEDNESS. 



51 



declared against. Thai present providences are indica- 
tions of God's displeasure, we take for granted. But the 
most are apt to cast the causes of them on others, and to 
excuse themselves. But, alas ! when the storm came on 
the ship at sea, wherein there was but one person that 
feared God ; upon an inquiry for whose sake it came, the 
Jot fell on him. The cause of the present stoim may as 
well he the secret sins of professors, as the open provoca- 
tions of ungodly men. God will punish severely those 
whom he hath known. It is therefore certainly our duty 
to search diligently, that nothing be found resting in us, 
against which God is declaring his displeasure. Take 
heed of negligence and security herein. When our Sa- 
viour foretold his disciples that one of them should betray 
him, he who alone was guilty, was the last that said, Mas- 
ter, is it I? Let no hopes you have of your acceptance 
with God, no sense of your sincerity in any of your duties, 
no visible difference between you and others in the world, 
impose themselves on vour minds to divert them from dili- 
gence in this duty : The voice of the Lord crieth unto the 
city, and the man of wisdom will sre his name* 

(2.) A holy resignation of our persons, lives, families, 
all our enjoyments, to the sovereign will and wisdom of 
God ; so that we may be in readiness to part with all 
things upon his call, without repining. This also is plainly 
declared in the voice of present providences. God is 
making ivings for men's riches ; he is shaking their habita- 
tions ; taking away the visible defences of their lives; pro- 
claiming the instability of all things here below : and if we 
are not ready to contend with him, we have nothing left to 
give us rest and peace for a moment, but a holy resigna- 
tion of all to his sovereign pleasure. 

Would you now know what you should fix your thoughts 
upon, so that they may be evidences of your being spirit- 
ually minded ? I say, be frequently conversant about 
these things. Count them part of your business, allow 
them some part of your time, cease not until you have the 
testimony of your consciences, that you have in sincerity 
stated these duties in your minds; which will never be 
done without many thoughts about them. Unless it be so 
with you, God will be greatly displeased at the neglect of 



52 OF SPIRITUAL M1NDEDNESS. 

his coming and call, now it is so plain and articulate. And 
if any calamity, public or private, overtake you under a 
neglect of these duties, you will be wofully surprised, and 
not know which way to turn for relief. This therefore is 
the season wherein you may have an especial experiment 
whether you be spiritually minded or not. It is the wis- 
dom of faith to draw forth grace into exercise according to 
present occasions. If this grace be habitually resident in 
you, it will put itself forth in many thoughts about these 
present duties. 

But, alas ! for the most part, men are apt to walk con- 
trary to God in these things, as the wisdom of the flesh is 
contrary to him in all things. 

Here lies the ground of their self-deceivings ; they are 
the professors of the Gospel in a peculiar manner ; they 
judge themselves believers ; they hope they shall be saved, 
and have many evidences for it. But one negative evi- 
dence, will render a hundred that are positive, useless. 
All these things have 1 done, saith the young man ; yet one 
thing thou wantest, saith our Saviour; and the want of 
that one, rendered his all things of no avail to him. Many 
things you have done, many things you do, many grounds 
of hope abide with you ; neither yourselves nor others 
doubt of your condition ; but are you spiritually minded 6 ? 
What grounds have you to judge that you are so, if the 
current of your thoughts lie in direct contrariety to the 
present calls of God ? If at such a time as this, your love 
to the world be such as ever it was, and perhaps be in- 
creased ; if your desires are strong to secure the things of 
this life to you and yours; if the daily contrivance of your 
minds be, not how ynu may attain a constant resignation of 
yourselves and your all unto the will of God, which will 
not be done without much thougbtfulness and meditation 
on the reasons of it arid motives to it, I cannot understand 
how you can judge yourselves to be spiritually minded. 

If any therefore shall say, that they would abound more 
in spiritual thoughts, only they know not what to fix them 
upon ; I propose this, in the first place, as that which w T ill 
lead them to the due performance of present duties. 

2. The special trials and temptations of men, call for 
the exercise of their thoughts in a peculiar manner, with 



OF SPIRITUAL MINDEDNESS. 53 

respect to them. If a man hath a bodily pain or distemper, 
it will cause him to think much of it, whether he will or 
not ; nor will he always be complaining of their smart, but 
inquire into their causes, and seek their removal. Yet are 
there some distempers, as lethargies, which take away all 
thoughts of themselves; and some are of such a slow, se- 
cret progress, as hectic fevers, that they are not taken no- 
tice of. But both these are mortal. And shall men be 
more negligent about the spiritual distempers of their 
souls ; so as to take no thought about them ? Is it not to 
be feared, that where it is so, they are such as either in 
their own nature have deprived them of spiritual sense, or 
by their deceitfulness are leading on insensibly to death 
eternal? 

There is, I confess, some difficulty how to exercise our 
thoughts aright about our temptations; for the great way 
of the prevalency of temptation, is by stirring up multiplied 
thoughts about their objects. And this is occasioned sev- 
eral ways. (1.) From the previous power of lust in the 
affections. This will fill the mind with imaginations, in 
compliance therewith. They are the means whereby lust 
draws away the heart from duty, and enticeth unto sin. 
(2.) They are occasioned by renewed representations of 
the object of sin; as that which is real; Achan saw the 
wedge of gold, and coveted it. Or imaginary, when the 
imagination, being infected by lust, represents the pleas- 
ures of sin to the mind. Or from the suggestions of Sa- 
tan, who useth all his wiles to stir up thoughts about that 
sin whereurito the temptation leads ; and temptation sel- 
dom fails of its end, when it can stir up a multitude of un- 
profitable thoughts about its object. It is no way safe to 
advise such persons to have many thoughts about their 
temptations; they will all turn to their disadvantage. 

1 speak to them only, unto whom their temptations are 
their affliction and their burden. And such persons also 
must be very careful how they suffer their thoughts to be 
exercised about the matter of their temptation, lest it be a 
snare too hard for them. Men may begin their thoughts 
of any object with abhorrence and detestation, and end 
them in complacency and approbation. There have been 
instances wherein persons have entered with a resolution 
*5 



54 OF SPIRITUAL, MINDEDNESS^ 

to punish sin, and have been ensnared by the occasion, t& 
the commission of the sin they thought to punish. Yea, 
often a man that hath some spiritual strength, and therein 
engageth to the performance of duties, if in the midst of 
them the matter of his temptation is so presented to him, 
as to take hold of his thoughts ; in a moment, as if he had 
seen Medusa r s head, he is turned into a stone ; his spirits 
are all frozen, his strength is gone, all actings of grace 
cease, his armor falls from him, and he gives up himself a 
prey to his temptation. It must be a new supply of grace 
that can give him any deliverance. Therefore, whilst 
persons are exercised with any temptation, 1 do not advise 
them to be conversant in their thoughts about the matter 
of it. For sometimes remembrances of former satisfac- 
tion of their lusts ; sometimes present surprisals ; some- 
times the craft of Satan, fixing their imagination on it, wilt 
be too hard for them, and carry them to a fresh compli- 
ance with that sin, which they would be delivered from. 

Think of the guilt of sin, that you may be humbled*. 
Think of the power of sin, that you may seek strength 
against it. Think not of the matter oj sin, the things that 
are in the world suited to the lusts of the flesh, the lust of 
the eye, and the pride of life, lest you be more and more 
entangled. But the present direction is, think much of the 
ways of relief from the power of your own temptation 
leading to sin :. but this, men, unless they are spiritually 
minded, are very loth to come to. I speak not of them 
that love their shackles, that glory in their yoke. Such 
men know not well what to do, unless they may in their 
minds converse with the objects of their lusts, and multiply 
thoughts about them continually. The apostle calls it 
making provision for the flesh, to fulfil the lusts thereof. 

But I speak, as I said before, of them only, whose temp- 
tations are their afflictions, and who groan for deliverance 
from them. Acquaint such persons with the only way of 
relief in this distress, as it is expressed : " He is "a merci- 
ful and faithful High Priest in things appertaining unto 
God ; for in that he himself hath suffered, being tempted, 
he is able to succor them that are tempted." " For we 
have not an High Priest that cannot be touched with the 
feelings of our infirmities, but was in all points tempted like 



OF SPIRITUAL M1NDEDNESS. 55 

as we are, yet without sin. Let us therefore come boldly 
to the throne of grace, that we may obtain mercy, and find 
grace to help in tune of need." Let them know that the 
only way for their deliverance is by faith on Christ. 

1 mention this, only to show the weight and necessity of 
the duly proposed. For when men under the power of 
conviction, are pressed with temptation, they will do any- 
thing rather than betake themselves to the only efficacious 
relief. Some will groan and cry out under their vexation 
from the torture they are put to, in the conflict between 
their temptations and convictions. Some will betake them- 
selves to the pretended relief that any false religion ten- 
ders to them. But to apply themselves in thoughts of faith 
unto Jesus Christ, whose grace alone is sufficient for all, 
that they will not be persuaded to. 

We are all of us liable 10 temptations. Of these there 
is no doubt but any man, not judicially hardened, may 
know both his disease and the remedy. For instance ; 
one may have an eminency in gifts, and usefulness or suc- 
cess in his labors, which gives him great acceptance with 
others; such an one shall hardly avoid a double tempta- 
tion : first of spiritual pride, and self-exaltation. Hence 
the apostle will not admit a novice, one inexperienced in 
the ways of grace, and deceits of sin, into the office of the 
ministry, lest he should be lijted up with pride, and fall 
into the condemnation of the devil. The best cf men can 
hardly fortify their minds against the secret workings of 
pride, upon successes and applause, unless they keep them 
constantly balanced with thoughts of their own viieness in 
the sight of God. And, secondly, remissness to exact, 
universal mortification, which they countenance themselves 
against, by their acceptance and success above others in 
the ministry. It were much to be desired, that all we 
who are ministers, would be careful in these things; for 
although some of us may not much please others, yet we 
may so far please ourselves, as to expose our souls to 
these snares ; and the effects of negligence herein do 
openly appear unto the disadvantage of the gospel. Oth- 
ers are much conversant in the world and the affairs of it. 
Negligence, as to a spiritual watch, vanity in converse, 
love of earthly things, with conformity to the world, will 



58 OF SPIRITUAL MINDEDNESS. 

on all occasions impose themselves upon them. If they 
understand not their several temptations, spiritual minded- 
ness will be impaired in them continually. Those that are 
rich, have their special temptations, which for the most 
part are many, plausible, and effectual : and those that are 
poor, have theirs also. The snares of some lie in their 
constitutions ; of others, in their society; of most, in the va- 
rious circumstances of life. Those who are upon their 
watch in any due measure, who exercise any wisdom or 
observation concerning themselves, may know wherein 
their temptations lie. 

3. All things in religion, both in faith and practice, are 
to be the objects of such thoughts. 

It is our duty greatly to mind the things that are above, 
as to their reality, their present state, and our future en- 
joyment of them. To be heavenly minded, and to be 
spiritually minded, is all one ; or it is the effect of being 
spiritually minded as to its original and essence ; it is the 
cause of it, as to its growth and degrees; and it is the ev- 
idence of it, in experience. Nor do I understand how it 
is possible for a man to place his chief interest in things 
above, and not have many thoughts of them. It is the 
great advice of the apostle, on a supposition of our interest 
in Christ, and conformity to him : " If ye then be risen 
with Christ, seek those things that are above, where Christ 
sitteth at the right hand of God. For which cause we 
faint not; but though our outward man perish, yet the in- 
ward man is renewed day by day. For our light affliction, 
which is but for a moment, worketh for us a far more ex- 
ceeding and eternal weight of glory. Whilst we look not 
at the things which are seen, but at the things which are 
not seen ; for the things which are seen are temporal, but 
the things which are not seen are eternal." 

Without doubt, the generality of Christians are greatly 
defective in this duty; they think little of an eternal coun- 
try. Wherever men are, they do not use to neglect 
thoughts of that country wherein their inheritance lies. If 
they are absent from it for a season, yet will they labor to 
acquaint themselves with the principal concern of it. But 
this heavenly country, wherein lies our eternal inheritance, 
is not regarded. Men do not think as they ought, of 



OF SPIRITUAL MINDEDNESS. 57 

things eternal and invisible: it were impossible if they did 
so, that their minds should be so earthly, and their affec- 
tions cleave to present things. He that looks steadily on 
the sun, although he cannot bear the lustre of his beams 
fully, yet his sight is so affected with it, that when he calls 
off his eves from it, the things about him are all dark to 
him : and he who looks steadily in his contemplations on 
things above, though he cannot comprehend their dory, 
yet a vail will be cast by it on all the desirable beauties of 
earthly things, and take off his affections from them. 

I shall consider what are the principal motives to this 
duty ; and give some directions how we may exercise our 
thoughts on those things above. 

(1.) Faith will be strengthened by it. Invisible things 
are the proper objects of faith : it is the evidence of things 
not seen. Wherefore in our thoughts of them, faith is in 
its proper exercise, which is the principal means of its in- 
crease. 

Tilings of imagination, which maintain a value of them- 
selves by darkness, will not bear a diligent search into 
them ; they lose of their reputation on every serious inqui- 
ry. If rational men would but give themselves the liberty 
of free inquiry by their own thoughts, it would quickly 
cashier the fooVs paradise of Mahomet, the purgatory of 
the Papists, and all such creatures of imagination and su- 
perstition. But where things are real and substantial, the 
more they are inquired into, the more they evidence their 
being and subsistence. There is no way, therefore, to 
strengthen faith, but by a daily contemplation on its ob- 
jects. They who do not think of them frequently, shall 
never believe them sincerely. They admit not of any col- 
lateral evidence, where they do not evidence themselves 
to our souls. Faith, thus exercised, will give them a sub- 
sistence, not in themselves, 'which they have antecedent 
thereto ; but in its, in the minds of them that believe. 
Imagination creates its own object : faith finds it prepared 
beforehand. It will not leave a bare notion of them in the 
understanding, but give them a spiritual subsistence in the 
heart ; as Christ himself dwells in our hearts by f nth. 

General thoughts of heaven and glory do but fluctuate 
up and down in the mind, and very little influence it to 



58 OF SPIRITUAL MINDEDNESS. 

other duties; but assiduous contemplation will give the 
mind such distinct apprehensions of heavenly things, as 
shall duly affect it with the glory of them. In the con- 
templation of these things consists the principal food of 
faith, whereby it is nourished and strengthened : and we 
are not to expect much work where there is not provision 
of proper food for ihem that labor. No wonder if we find 
faith faint and weak in the work it hath to do, if we neg- 
lect to guide it daily to that which should administer strength 
to it. 

(2.) It will give life and exercise to the grace of hope. 
Hope is a glorious grace, whereunto blessed effects are 
ascribed in the Scripture; by it are we purified, sancti- 
fied, saved ; and, to sum up the whole of its excellency 
and efficacy, it is Christ in you the hope of glory. Where 
Christ evidenced) his presence with ifs, he gives us an in- 
fallible hope of glory. Hope in general is but an uncer- 
tain expectation of a future good which wp desire ; but as 
a gospel grace, all uncertainty is removed from it, which 
would hinder us of the advantage intended in it. It is an 
earnest expectation, proceeding from faith, trust, and con- 
fidence, accompanied with longing desires of enjoyment. 
From a mistake of its nature it is, that few Christians labor 
after it, or have the benefit of it ; for to live by hope, they 
suppose infers a state not only beneath the life of faith, and 
all assurance in believing, but also exclusive of them. — 
They think to hope to be saved is a condition of men who 
have no grounds of assurance. But this is to turn a bless- 
ed fruit of the Spirit into a common affection of nature. 
Gospel hope is a fruit of faith ; yea, the height of all grace 
issues in a well-grounded, hope, nor can it rise any higher. 

Now the reason why men have no more benefit by this 
excellent grace is, they do not abide in the contemplation 
of the things h r ped for. The especial object of hope is 
eternal glory. The peculiar use of it, is to support and 
refresh the soul in all trials, under all weariness and des- 
pondences, with a firm expectation of a speedy entrance 
into that glory, with an earnest desire after it. Wherefore, 
unless we acquaint ourselves, by continual meditation, 
with the reality and nature of this glory, it is impossible it 
should be the object of a vigorous, active hope, such as 



6f spiritual mindedness. 59 

that whereby the apostle says we are saved. Without this 
we can neither have that evidence of eternal tilings, nor 
that preparedness in our minds for them, as should keep 
us in the exercise of graciovs hope about them 

Suppose sundry persons engaged in a voyage to a re- 
mote country, wherein all of them have an apprehension 
that there is a place of rest, and an inheritance provided 
for them. Under this apprehension they all put them- 
selves upon their voyage, to possess what is so prepared. 
But some of them have only a general notion of these 
things, they know nothing distinctly concerning them, and 
are so busied about other affairs, that they have no leisure 
to inquire into them, or suppose that they cannot come to 
any satisfactory knowledge of them in particular, and so 
are content to go on with general hopes and expectations. 
Others, by all possible means acquaint themselves particu- 
larly with the nature of the climate whither they are going, 
with the excellency of the inheritance, and provision that is 
made for them. Their voyage proves long and wearisome, 
their difficulties many, and their dangers great ; and they 
have nothing to encourage themselves, but the expectation 
of the country whither they are going. Those of the first 
sort will be very apt to despond and faint; their general 
hopes will not be able to relieve them. But those who 
have a distinct apprehension of the state of things whither 
they are going, and of their incomparable excellency, have 
always in readiness wherewith to cheer their minds and 
support themselves. 

In that pilgrimage wherein we are engaged towards an 
heavenly country, we are sure to meet with all kinds of 
difficulties and perils. It is not a general notion of bless- 
edness that will excite in us a spiritual, refreshing hope. 
But when we meditate on future glory as we ought, that 
grace which is for the most part dead as to its exercise, 
will be most vigorous and active. This therefore is an in- 
estimable benefit of the duty exhorted to, which they find 
the advantage of, who are spiritually minded. 

(3.) This alone will make us ready for all sufferings 
that we may be exposed to. 

When a storm begins to arise at sea, the mariners bestir 
themselves in the management of the tackling of the ship; 



CO 



OF SPIRITUAL MINDEDNESS. 



but if the storm increase and come to extremity, they are 
forced to forego all other means, and betake themselves to 
a sheet-anchor, to hold their ship steady against its vio- 
lence. So when a storm of persecution and trouble be- 
gins to arise, men have various ways for their relief. But 
if it once comes to extremity, if sword, nakedness, famine, 
and death, are inevitably coming upon them, they have 
nothing to betake themselves to that will yield them solid 
relief, b>ut the faith of things invisible and eternal. 

So the apostle declares : " For which cause we faint 
not, but though our outward man perish, yet the inward is 
renewed day by day. For our light affliction, which -is 
but for a moment, worketh for us a far more exceeding 
and eternal weight of glory ; while we look not at the 
things which are seen, but at the things which are not 
seen ; for the things which are seen are temporal, but the 
things which are not seen are eternal." He lays all sorts 
of afflictions in one scale, and declares them to be light, 
and but for a moment. Then he lays glory in the other 
scale, and finds it to be weighty and eternal ; an ex- 
ceeding weight of glory. In the one, is sorrow for 
a little while, in the other, eternal joy. In the one, 
pain for a few moments, in the other, everlasting rest ; in 
the one, is the loss of some few temporary things ; in the 
other, the full fruition of God in Christ, who is all in all. 

Hence the same apostle casts up the account of these 
things, and gives us his judgment concerning them. For 
I reckon that the sufferings of this present time are not 
worthy to be compared with the glory that shall he revealed 
in us ; there is no comparison between them, as if one had 
as much evil in them, as the other hath of good ; as though 
his state was any way to be complained of, who must un- 
dergo the one, whilst he hath an interest in the other. 

It is inseparable from our nature to fear distressing suf- 
ferings, that are above the power of nature to bear. Even 
our Lord Jesus himself, having taken on him all the sinless 
properiies of our natures, had a fear, though holy and 
gracious with respect to his own. Those who, through a 
stout hearted ness, do contemn them before their approach, 
boasting in themselves of their abilities to undergo them, 
censuring such as will not unadvisedly engage in them, are 



OF SPIRITUAL MINDEDNESS. 61 

such as seldom glorify God when they are really to con- 
flict with ihein. Peter alone trusted to himself that he 
would not forsake his master, and seemed to take the 
warning ill that they should all do so; and he alone denied 
him. AH chinch histories are filled with instances of such 
as, having borne themselves high before the approach of 
trials, have shamefully miscarried when their trials have 
come. Wherefore it is allowed us, to use all lawful means 
for the avoiding of them. Both rules and examples of 
the scripture give sufficient warrant for it. But there are 
seasons wherein, without any tergiversation, they are to be 
Undergone, to the glory of God, and in the discharge of 
our (buy. confessing Christ before men, as we would be 
owned by him before his Father in heaven. All things 
now cali us to prepare for such a season, to be martyrs in 
resolution, though we should never really lose our lives by 
violence. Nothing will give us this preparation, but to 
have our minds exercised in the contemplation of things 
that are invisible and eternal. He who is tints spiritually 
minded, who hath his thoughts and affections set on tilings 
above, will always be in readiness for any circumstance of 
his sufferings. 

Those views which such an one hath had by faith, of 
the uncreated glories abovp, of the things in heavenly places, 
ivhere Ch ist s>ts at the right hand of God, will now abide 
with him continually, and put forth their efficacy to his 
support and refreshment; Alas! what will become of 
many of us, who are grovelling continually on the earth, 
who are strangers to the thoughts of heavenly tilings, when 
distressing troubles shall befal us? Do you come to me 
in your distress, saith Jeptha, when in the time of your 
peace you drove me Irom you ? When we would thus 
think of heavenly -things to our Refreshment, we shall hard- 
ly get them to make an abode with us. I know God can 
come in by the mighty power of his spirit and grace, to 
support and comfort the souls of them who are called, and 
even surprised into the greatest of sufferings. Yet do I 
know also, that it is our duty not to tempt him, in the neg- 
lect of the means which he hath appointed for the commu- 
nication of his srrace to us. 

Our Lord Jesus Christ himself, as the author and fin- 
6 



52 OF SPIRITUAL MINDEDNESS. 

isher of our faith, for the joy that was set before him, en- 
dured the cross and despised the shame. His mediatorial 
glory in the salvation of the church, was the matter of the 
joy set before him. This he look the view and prospect of, 
in all his sufferings, to his refreshment and support. And 
his example, as the author and finisher of our fivh. is more 
efficaciously instructive than any other rule or precept. 
Eternal glory is set before us also ; it is the design of God's 
wisdom and grace, that by the contemplation of it we 
should relieve ourselves in all our sufferings, yea, and re- 
joice with joy unspeakable and full of glory. How many 
of those blessed souls now in the enjoyment of God and 
glory, who passed through fiery trials were enabled to re- 
joice in tne flames by a prepossession of this glory in their 
minds through believing;? Yea, some have been so filled 
with it, as to lake off all sense of pain under the most ex- 
quisite tortures. When Stephen was to be stoned, to en- 
courage him in his suffering, the heavens were opened, and 
he saw Jesus standing at the right hand of God. Who 
can conceive to what contempt of all the rage of the Jews, 
and all the pains of death, this view raised his holy soul? 
To obtain therefore, such views frequently by faith, as they 
do who are truly spiritually minded is the most effectual 
way to encourage us in all our sufferings. 

(4.) This is the most effectual means to wean the heart 
from things here below. For there is a season wherein 
there is such a contempt required in us of all relations and 
enjoyments, as our Saviour calleth, the hating of them ; 
that is, not absolutely, but in comparison of him and the 
Gospel. 

If any man come to me, and hate not father and mother, 
and wife and children, and brethren and sisters, yea, and 
his own life also, he cannot be my disciple. Some, I fear, 
if they did but consider it, would be apt to say, Thin is a 
hard saying, who can bear it 6 ? and others cry out with the 
disciples in another case, Lord, who then can be saved 6 ? 
But it is the word whereby we must be judged, nor can 
we be the disciples of Christ on any other terms. 

I speak not of those who, by rapine, deceit, and oppres- 
sion, strive to enrich themselves; nor of those who design 
nothing more than the attainment of greatness in the world, 



OF SPIRITUAL MINDEDNESS 63 

though not by ways of open wickedness; least of nil, of 
them who make religion, and perhaps their ministry there- 
in, a means for the attaining secular ends and preferments. 
No wise mm can suppose such persons to be spiritually 
minded, and ir is most easy to disprove all their pretences. 
But 1 intend only those at present, whose means of attain- 
ing riches are lawful, and unblameable ; who use them 
with some moderation, and profess that their portion lies in 
better things. But even among these also, there is oft- 
times that inordinate love to present things, that is not con- 
sistent with their being spiritually minded. They are 
wholly taken up with their own concerns, and count all 
lost thai is i.ot spent on them. Yet the things which they 
do, they judge to be good in themselves; their hearts do 
not condi mn them as to the matter of them. The valua- 
tion they have of their relations and enjoyment* they sup- 
pose to be lawful, within the bounds which they have as- 
signed to it. Their care about them is, in their own minds, 
but their duty. Jt requires much spiritual wisdom, to fix 
right boundaries to our affections about earthly things. 
But let men plead and pretend what they please, I shall 
offer one rule in this case which will not fail. And this is, 
that when men are so confident in the good state of their 
affection towards earthly things, as that they will oppose 
their engagements in them to known duties of religion, they 
are gone into a sinful excess. Is there a state of the poor 
that requires their liberality and bounty ? you must excuse 
them, they have families to provide for ; when what is ex- 
pected from them signifies nothing at all, as to a due pro- 
vision for their families, nor is what would lessen their in- 
heritances one penny in the issue. Are they called to an 
attendance on seasons of religions duties? they are so full 
of business, that it is impossible for them to have leisure for 
any such occasions; so by all ways declaring that they are 
under the power of a predominant affection to earthly 
things. This fills all places with lifeless, useless professors, 
who approve themselves in their condition, whilst it is visi- 
bly unspiritual and withering. 

The heart will have something whereon in a way of pre- 
eminence, it will fix itself and its affections. This in all its 
perpetual motions it seeks for rest and satisfaction in ; and 



64 OF SPIRITUAL MINDEDNESS. 

every man hath an edge — the edge of his affections is set one 
way or other, though it be more keen in some than others. 
And whereas all sorts of things that the heart can fix upon, 
or turn the edge of its affections unto, are distributed by 
the Apostle into things above and things beneath, things 
heavenly and things earthly, if we have not such a pros- 
pect of heavenly things as to cause our hearts to cleave to 
them and delight in them, let us pretend what we will, it 
is impossible but that we shall be under the power of a pre- 
dominant affection to the things of this world. 

Herein lies the great danger of multitudes at this pre- 
sent season ; for let men profess what they will, under the 
power of this frame, their eternal state is in hazard every 
moment; we may cast them under two heads. 

(1.) Some do not at all understand that things are 
amiss with them, or that they are much to be blamed. 
They plead, as was before observed, that they are all law- 
ful things which their hearts cleave to, and which it is their 
duty to regard. May they not delight in their own rela- 
tions, especially when others break all bonds of relation in 
the provision they make for their lusts ? May they not 
be cartful in good and honest ways of diligence about the 
things of the world, when the most heap them up by de- 
ceit and oppression? May they not contrive for the pro- 
motion of their children in the world, to add the other 
hundred or thousand pounds to their advancement, that 
they may be in as good condition as others, seeing he is 
worse than an infidel who provides not for his own family?- 
By such reasonings do many justify themselves in their 
earthly mindedness. And so fixed are they in the appro- 
bation of themselves, that if you urge them to their duty, 
you shall lose their acquaintance, if they do not become 
your enemies for telling them the truth. Yea, they will 
avoid one duty that lieth not against their earthly interest, 
because it leads to another. They will not engage in re- 
ligious assemblies, for fear duties of charity should be 
required of them. On what grounds such persons can 
satisfy themselves that they are spiritually minded, I know 
not. 

(2.) Others are sensible of the evil of their hearts, at 
least are afraid lest it should be found that their hearts do 



OF SPIRITUAL MINDEDNESS. 65 

cleave inordinately to these things. Hence they endeavor to 
contend against this evil, sometimes by forcing themselves to 
such acts of piety or charity as are contrary to that frame, 
and sometimes by laboring a change of the frame itself: 
especially they will do so when God is pleased to awaken 
them by afflictions, such as write vanity and emptiness on 
all earthly enjoyments. But for the most part, they strive 
not lawfully, and so obtain not what they seem to aim at. 

This disease with many is mortal ; and will not be thor- 
oughly cured in any but by the due exercise of this part 
oi spiritual mindedness. If by any means a man seem to 
have taken off his heart from the love of present things, 
and be not at the same time taken up with the love oj things 
that are heavenly, his seeming mortification is of no ad- 
vantage to him. So persons frequently through disap- 
pointments, or dissatisfaction with the world, have betaken 
themselves to monasteries, convents, or other retirements 
suiting their principles, without any advantage to their 
souls. God is no such severe master, as to require us to 
take off our affections from those things which the law of 
our nature makes dear to us, as wives, children, houses, 
lands, and possessions, and not propose to us what is in- 
comparably more excellent to fix them upon. 

And when our Saviour requires that we should part 
with all for his sake and the gospel, he promiseth an hun- 
dred fold in lieu of them, even in this life; namely, an 
interest in things spiritual and heavenly. Wherefore with- 
out an assiduous meditation on heavenly things, as a better, 
more noble and suitable object of our affections to be fixed 
on, we never can be freed in a due manner from an inor- 
dinate love of the things here below. 

It is sad to see some professors, who will keep up spi- 
ritual duties in churches and in their families, who will 
speak of spiritual things, and keep themselves from the 
open excesses of the world ; yet when they come to be 
tried by such duties as entrench on their adherence to 
earthly things, quickly manifest how remote they are from 
being spiritually minded. Were they to be tried, as our 
Saviour tried the young man ; Go sell what thou hast, 
give to the poor, and follow me; something might be plead- 
ed in excuse for their tergiversation. But alas ! they will 
*6 



66 OF SPIRITUAL MINBEDNESSV 

decline their duty when they are not touched to the hun- 
dredth part of their enjoyments: their minds are so full 
of earthly things, they so cleave to them in their affections, 
that no sense of duty, no example of others, no concern- 
ment of the glory of God or the Gospel, can make any 
impression on them. If there be yet in them so much 
light and life of grace, as to design a deliverance from this 
woful condition, the means insisted on must be made 
use of. 

Especially this advice is needful to those who abound in 
the goods of this world. The poor, the afflicted, the sor- 
rowful, are prompted, from their outward circumstances, 
as well as excited by inward grace, frequently to think of 
the things above, wherein lies their only refuge against the 
trouble of their present condition. But the enjoyment of 
these things in abundance, is directly contrary to this duty. 

Earthly enjoyments enlarge men's earthly desires ; and 
the love of them grows with their income. A moderate 
stock of waters, sufficient for our use, may be kept within 
ordinary banks. But if a flood be turned into them, they 
overflow all about them. — The increase of riches enlarg- 
eth the desires of men after them, beyond all bounds of 
sobriety, or safety. He that labors hard for his daily 
bread, hath seldom such vehement desires of an addition 
to what he hath, as many who already have more than 
they know how to use, or what to do with. The last ad- 
vantage serves for nothing but to stir them up to look out 
for another. And yet such men would, on other accounts, 
be esteemed good Christians, and spiritually minded as 
all good Christians are. 

These are some few of the many advantages which we 
may obtain by fixing our thoughts on the things that are 
above. And there are some things which make me will- 
ing to give a few directions for the practice of this duty. 



CHAPTER VI. 

Directions to the exercise of our thoughts on things above. 
Right notions of future Glory stated. 

Because great difficulties arise in the dischaige of the 
duty iri hand, I shall give some especial directions concern- 
ing it- 
First. Possess your minds with right apprehensions of 
things above, and of the state of future glory. We are 
in this duty, to look at the things which are not seen. It is 
faith only whereby we have a prospect of them ; for we 
walk by faith; and not by sight. And faith can give us 
no interest in them, unless we have due apprehensions of 
them, for it doth but assent and cleave to the truth of what 
is proposed to it. And the greatest part of mankind both 
deceive themselves, and feed on ashes, in this matter. 

All that have an apprehension of a future state of hap- 
piness, agree in this matter, that- it contains in it, or is ac- 
companied with, a deliverance from all that is evil. But 
in what it is so, they are not agreed. Many esteem only 
those things that are grievous, and destructive to nature, to 
be so ; t hat is, what is penal, in sickness, sorrow, loss, pov- 
erty, with all kinds of outward troubles, and death itself, 
are evils. Wherefore, they suppose that the future state 
of blessedness will free them from all these things, if they 
can attain to it. This they will lay in the balance against 
the troubles of life, and sometimes it may be against the 
pleasures of it, which they must forego. Yea, persons 
profane and profligate will, in words at least, profess, that 
heaven will give them rest from all their troubles. But it 
is no place of rest for such persons. 

To believers themselves also, these things are evil, such 
as they expect a deliverance from in heaven: and there is 
no doubt, but it is our duty, under all our sufferings, per- 
secutions, and sorrows, to raise up our minds to the con- 



68 OF SPIRITUAL MINDEDNESS. 

templation of that state, wherein we shall be freed from 
them all. It is a blessed notion of heaven, that God shall 
therein wipe away all tears from our eyes: and it would 
be to our advantage, if we accustomed our minds more to 
this kind of relief than we do; if, upon the incursion of 
fears, dangers, sorrows, we did more readily retreat, to 
thoughts of that state wherein we shall be freed from them 
all ; even this most inferior consideration of it, would ren- 
der the thoughts of it more familiar, and the thing itself 
more useful to us. Much better it were, than on such oc- 
casions to be exercised with heartless complaints, uncer- 
tain hopes, and fruitless contrivances. 

But there is that, which, to them who are truly spirit- 
ually minded, hath more evil in it than all these things to- 
gether, and that is, sin. Heaven is a state of deliverance 
from sin, from all sin, in all the causes, concomitants, and 
effects of it. He is no true believer, to whom sin is not 
the greatest trouble. Other things, as the loss of dear 
relations, or extraordinary pains, may make deeper im- 
pressions on the mind, by its natural affections, at some 
seasons, than ever our sins did at any one time, in any one 
instance. So a man may have a greater trouble in sense 
of pain, by a fit of the tooth-ache, which will be gone in an 
hour, than in an hectic fever or consumption, which will 
assuredly lake away his life. But take in the whole course 
of our lives, and I do not understand how a man can be a 
sincere believer, to whom sin is not the greatest burden and 
sorrow. 

1. Wherefore, in the first place, it belongs to the true 
notion of heaven, that it is a state wherein we shall be 
eternally ft etd from sin. He that truly hates sin, whose 
principal desire and design of life is to be freed from it, 
as far as it is possible ; who walks in self-abasement, 
through a sense of his many disappointments, when he 
hoped it should act in him no more, cannot, as I judge, but 
frequently betake himself for refreshment to thoughts of 
that state wherein he shall be freed from it, and triumph 
over it to eternity. This is a notion of heaven that is 
easily fixed on the mind, which we may dwell upon, to 
the great advantage of our souls. 

Frequent meditations of heaven, under this notion, 



OF SPIRITUAL MINDEDNESS. 



G9 



argue a man to be spiritually minded. For it is a con- 
vincing evidence that sin is a burden to him, that he longs 
to be delivered from it and all. its consequents ; that no 
thoughts are more welcome to him, than those ol that state 
wherein sin shall be no more. And although men are 
troubled about their sins, and would be (reed from them, 
so far as they perplex their minds, and make their con- 
sciences uneasy ; yet it they are not much in the pros- 
pect of this rebel, if they find not refreshment in it, I fear 
their trouble is not such as it ought to be. Wherefore, 
when men can so wrangle and wrestle with their convic- 
tions of sin, and yet take up the best of their relief in 
hopes that it will be better with them, at some time or oth- 
er, in this world, without longing desires after that state 
wherein sin shall be n \ more ; they can give no evidence 
that they are spiritually minded. 

It is quite otherwise wilh sincere believers in the exercise 
of this duty. The considerations of the grace and love 
of God, of the blood of Christ, of the purity and holiness 
of that good spirit that dwelleth in them, of the light, grace, 
and mercy, which they have attained through the prom- 
ises of the gospel, are those which make the remainders of 
sin most grievous and burdensome to them. This is that 
which even breaks their hearts, and makes some of them 
go mourning all the day long, namely, that any thing of 
that which alone God hat^s, should be found remaining 
with them. It is, in this condition, an evidence that they 
are spiritually minded, if, together with watchful endeav- 
ors for the universal mortification of sin, and utter excision 
of it, both root and branch, they constantly add these 
thoughts of that blessed state, wherein they shall be abso- 
lutely and eternally freed from all sin. 

Let them who cannot arise in their minds to any other 
notion of these invisible things dwell on this consideration 
of them, wherein they will find no small spiritual advan- 
tage and refreshment to their souls. 

2. As to the positive part of this glorious future state, 
the thoughts of men are very various. And that we may 
know as well what to avoid, as what to embrace, we shall 
a little reflect on some of them. 

(1.) Many are able to entertain no rational concept 



70 OF SPIRITUAL MINDEDNESS. 

tions about a future state of blessedness, no notions wherein 
either fail h or reason is concerned. Imagination they 
have of something that is great and glorious, but what it 
is they know not. No wonder if such persons have no 
delight in, no use for, thoughts of heaven. When their 
imaginations have fluctuated up and down in all uncer- 
tainties for a while, they are swallowed up in nothing. 
Glorious, and therefore desirable, they take it for granted 
that it must be : but nothing can be so to them, but what 
is suitable to their present inclinations and principles; and 
hereof there is nothing in the true spiritual glory of heaven, 
or in the eternal enjoyment of God. But vvhereas what 
is truly heaven, pleaseth them not, and what cloth please 
them is not heaven, they seldom endeavor, in good earn- 
est, to exercise their thoughts about it. 

It were well if darkness and ignorance of the true 
nature of eternal glory, did not exceedingly prejudice be- 
lievers themselves, as to their delight in and meditations 
about it. They have nothing fixed which they can be-take 
themselves to in their thoughts. And by that way, what- 
ever diverts the mind of men from the power and life of spi- 
ritual worship, as do all pompous solemnities in the perform- 
ance of it, greatly hinders them as to right conceptions of 
our future state. There was a promise of eternal life given 
to the saints under the Old Testament : but as they were ac- 
customed to a worship that was carnal and outwardly 
pompous, they never had clear apprehensions of the future 
state of glory : for life and immortality were brought to 
light by the gospel. Wherefore, although no man living 
can see or find out the infinite riches of eternal glory ; 
yet is it the duty of all to be acquainted with the nature of 
it in general, so that they may have fixed thoughts of it, 
love to it, earnest desires after it, all under its own true and 
proper notion. 

(2.) So great a part of mankind as the Mahometans, 
to who n God has given the most desirable parts of the 
world to inhabit, conceive the state of future blessedness to 
consist in the full satisfaction of their sensual luts and 
pleasures. An evidence this is, that the religion which 
they profess, has no efficacy on their minds to change 
them from the love of sin. It doth not at all enlighten 



OF SPIRITUAL MINDEDNESb. 71 

their minds to discern a beamy in spiritual things, nor ex- 
cite their affections to the lo\e of them, nor Tree the soul 
to look altei blessedness in such things as alone are suited 
to its rational constitution. V\ here lore, it is nothing but an 
artifice of the god of this world, to blind the eyes of men 
to their eternal destruction. 

(3.) Some of the philosophers of old attained an ap- 
prehension, that the blessedness of men in another world 
cloth consist in the souVs full satisfaction in the goodness 
and beauty of the Divine J\ature: and there is a truth in 
this notion, which contemplative men have adorned with 
excellent and rational discourses : and sundry who have 
been learned among Christians, have greatly improved this 
truth by the light of the Scripture. From reason also, 
they frame their conception concerning the capacity of the 
souls of men for the immediate enjoyment of God, and 
what is suited therein to their utmost blessedness. No 
more is required to these things, but a due consideration of 
the nature of God and man, with our relation to him and 
dependence on him. By the light of the Scripture they 
frame these things into that which they call the beatifical 
vision, whereby they intend all the ways in which God can 
communicate of himself to the souls of men and the ut- 
most elevation of their intellectual capacities to receive 
those communications. It is such an intellectual appre- 
hension of the Divine Nature and perfections, with ineffable 
love, as gives the soul the utmost rest and blessedness 
which its capacities can extend lo. 

These things have been by many both piously and ele- 
gantly illustrated, but they are above the capacities of ordi- 
nary Christians, who cannot reduce them to present useful- 
ness, nor make them subservient to the exercise and increase 
of grace. The truth is, the Scripture gives us another notion 
of heaven and glory, not contrary to this, not inconsistent 
with it, but more suited to the faith and experience of be- 
lievers. This therefore, is diligently to be inquired into, 
and firmly stated in our thoughts and affections. 

(4.) The principal notion which the Scripture gives 
us of the state of heavenly blessedness, and which the 
meanest believers are capable of improving in daily prac- 
tice, is, that faith shall be turned into sight, and grace into 



72 



OF SPIRITUAL MINDEDNESS. 



glory. We walk now by faith and not by sight. This is 
the difference between our present and our future state, 
that sight hereafter shall supply the room of faith. And 
if sight come into the place of faith, then the object of 
that sight must be the same with the present objett of our 
faith. So the apostle informs us, " For we know in part, 
and we prophecy in part ; but when that which is perfect 
is come, then that which is in part shall be done away. 
For now we see through a glass darkly, but then face to 
face," Those things which we see now darkly, as in a 
glass, we shall then have an immediate sight, and full 
comprehension of ; for that which is perfect, must come 
and do away that which is in part. What Mhen is the 
principal present object of faith as it is evangelical, into 
whose room light must succeed ? Is it not "the manifes- 
tation of the glory of the infinite wisdom, grace, love, kind- 
ness and power of God in Christ, the revelation of the 
eternal counsels of his will, and the ways of their accom- 
plishment to the eternal salvation of the church in and by 
him, with the glorious exaltation of Christ himself?" 
Wherefore, in the full, satisfactory representation of these 
things to our souls, received by sight, or a direct, immediate 
intuition, of them, doth the glory of heaven principally con- 
sist We behold them now darkly as in a glass; that is, 
the utmost which by faith we can attain to ; in heaven 
they shall be openly and fully displayed. The infinite, in- 
comprehensible excellencies of the divine nature, are not pro- 
posed in Scripture as the immediate object of our faith, 
nor shall they be so unto sight in heaven. The manifes- 
tation of them in Christ is the immediate object of our 
faith here, and shall be of our sight hereafter. Only 
through this manifestation of them we are led even by 
faith, ultimately to acquiesce in them; as we shall in heav- 
en be led by love, perfectly to adhere to them with delight 
ineffable. This is our immediate objective g-lor? in heav- 
en ; we hope for no other: and this, if God will, I shall 
shortly more fully explain. 

Whoever lives in the exercise of faith, and hath any 
experience of the life, power, and sweetness of these heav- 
enly tilings, to whom they are a spring of grftre and con- 
solation, they are able to meditate on the glory of them in 



OF SPIRITUAL MINDEDNESS. id 

their full enjoyment. Think much of heaven, as that 
which will give you a perfect view and comprehension of 
the wisdom and love and grace of God in Christ, with 
those other things which shall be immediately declared. 

Some, perhaps, will be ready to say, that if this be 
heaven, they can see no great glory in it, no such beauty 
as for which it should be desired. It may be so; for some 
have no instrument to take a view of invisible things but 
carnal imaginations ; some have no light, no principle, no 
disposition of soul whereto these things are either accep- 
table or suitable. Some will go no further in the consid- 
eration of the divine excellencies of God, and the faculties 
and actings of our souls, than reason will guide them, 
which may be of use : but we look for no other heaven, 
we desire none, but what we are led to, and prepared for, 
by the light of the Gospel; that which shall perfect all the 
beginnings of God's grace in us ; not what shall be quite 
of another nature, and destructive of them. We value 
not that heaven which is equally suited to the desires and 
inclinations of the worst of men, as well as of the best ; for 
we know that they who like not grace here, neither do nor 
can like that which is glory hereafter. No man who is 
not acquainted experimentally in some measure with the 
life, power, and evidence of faith here, hath any other 
heaven in his aim but what is erected in his own imagina- 
tion. The glory of heaven which the gospel prepares us 
for, which faith conducts us to, which the souls of believers 
long after, as that which shall give full rest, and compla- 
cency, is the open, perfect manifestation of the glory, of 
the wisdom, goodness, and love of God in Christ, in his 
person and mediation, with the revelation of all his coun- 
sels concerning them and the communication of their effects 
to us. He that likes it not, may betake himself to Ma- 
home? s paradise, or the philosopher } s speculations ; in the 
gospel heaven he hath no interest. These are the things 
which we see now darkly as in a glass, by faith : in the 
view of them are our souls gradually changed into the 
likeness of God ; and the comprehension of them is that 
which shall give our utmost conformity to him, whereof 
our natures are capable. In the experience of their real- 
ity given us by the Holy Ghost, do all our spiritual conso- 
7 



74 OF SPIRITUAL MINDEDNESS. 

lations consist. The effects produced by them in our 
souls are the first fruits of glory. Our enjoyment of these 
things, however weak and frequently interrupted, our ap- 
prehensions of them, however dark and obscure, are the 
only means whereby we are made meet for the inheritance 
of the saints in light. 

It is true, that there are sundry other things that belong 
to this state of glory ; but what we have mentioned is the 
fountain and spring of them all. We can never have an 
immediate enjoyment of God in the immensity of his na- 
ture, nor can any created understanding conceive such 
things. God's communications of himself to us, and our 
enjoyment of him, shall be in and by the manifestation of 
his glory in Christ. He who can see no glory, who is 
sensible of no blessedness in these things, is a stranger to 
that heaven which the scripture reveals, and which faith 
leads to. 

It may be inquired, what change is to be wrought in our- 
selves, that we may enjoy this glory ? Now that depends 
principally as to our souls in the " perfection of all grace, 
which is initially wrought, and subjectively resides in us, in 
this world." The grace which we have here shall not be 
done away as to its essence and nature, though somewhat 
of it shall cease as to the manner of its operation. What 
soul could think with joy of going to heaven, if thereby he 
must lose all his present light, faith, and love of God, 
though he were told that he should receive that in lieu of 
them which is more excellent, whereof he hath no expe- 
rience, nor can understand of what nature it is ? When 
the saints enter into rest, their good works follow them ; 
and how can they do so, if their grace do not accompany 
them, from whence they proceed ? The perfection of our 
present graces, which are here weak, and interrupted in 
their operations, is o. principal eminency of the state of 
glory ; faith shall be heightened into vision, as was proved 
before ; which doth not destroy its nature, but cause it to 
cease as to its manner of operation towards things invis- 
ible. If a man have a weak, small faith in this life, with 
little evidence, and no assurance, so that he doubts of all 
things, questions all things, and hath no comfort from what 
he doth believe; if afterwards, through supplies of grace, 



OF SPIRITUAL MINDEDNESS. 75 

he hath a mighty prevailing evidence of the things believed, 
is filled with comfort and assurance ; this is not by a faith 
or grace of another kind from what he had before, but by 
the same faith, raised to an higher degree of perfection. 
When our Saviour cured the blind man, and gave him his 
sight, at first he saw all things obscurely ; he saw men, as 
trees walking; afterward he saw all things clearly. It was 
not a sight of another kind which he then received from 
what he had at first, only its imperfection, whereby he saw 
men like trees, walking, was taken away. Nor will our 
perfect vision of things above, be a grace absolutely of 
another kind from the light of faith which we here enjoy, 
only what is imperfect in it will be done away. Love shall 
have its perfection also, and the least change in its manner 
of operation of any grace whatever. And there is noth- 
ing that should more excite us to labor after a growth in 
love to God in Christ, than this, that it shall to all eternity 
be the same in its nature and in ail its operations, only both 
the one and the other will be made absolutely perfect. 
The soul will by it be enabled to cleave to God unchange- 
ably, with eternal delight, and complacency. Hope will 
be perfect in enjoyment, which is all the perfection it is 
capable of. So shall it be as to other graces. 

This subjective perfection of our natures, especially in 
all the faculties, powers, and affections of our souls, and all 
their operations, belongs to our blessedness, nor can we be 
blessed without it. All the objective glory in heaven would 
not, in our beholding and enjoying of it, (if it were pos- 
sible,) make us happy, if our own natures were not freed 
from all irregular and imperfect operations. What is it 
then that must give our nature this subjective perfection ? 
It is that grace alone, whose beginnings we are here made 
partakers of; for therein consists the renovation of the image 
of God in us. And the immediate communication of that 
image to us, is the absolute perfection of our natures, the 
utmost which their capacity is suited to. And this gives 
us the last thing to be inquired into, namely, by what 
means in ourselves we shall eternally abide in that state ? 
And this is by the unalterable adherence of our whole souls 
to God, in perfect love and delight. This is that wherebv 
alone the soul reacheth to the essence of God, and the in- 



76 



OF SPIRITUAL MINDEDNESS. 



finite incomprehensible perfections of his nature : for the 
perfect nature hereof, divine revelation hath left under a 
veil, and so must we do also. Nor do I designedly han- 
dle these things in this place, but only in ihe way of a di- 
rection how to exercise our thoughts about them. 

This is that notion of heaven, which those who are spir- 
itually minded, ought to be conversant with ; this is no 
heaven to any others. Those who have not an experience 
of the excellency of these things in this world, and their 
incomparable transcendency to all other things, cannot 
conceive how heavenly glory and blessedness should con- 
sist in them. Unskilful men may cast away rough, un- 
wrought diamonds as, useless stones ; they know not what 
polishing will bring them to. Nor do men unskilful in the 
mysteries of godliness, judge there can be any glory in 
rough anwrought grace ; they know not what lustre and 
beauty the polishing of the heavenly hand will give to it. 

It is generally supposed, that however men differ about 
religion here, yet they agree well enough about heaven ; 
they would all go to the same heaven. But it is a great 
mistake, they differ in nothing more; they w T ould not all 
go to the samQ heaven. How few are they who value that 
heavenly state which we have treated of; or understand 
how any blessedness can consist in the enjoyment of it ? 
But this and no other heaven would we go to. Other no- 
tions there may be of it, which being but fruits and effects 
of men's own imaginations, the more they dwell in the con- 
templation of them, the more carnal they may grow, at 
best the more superstitious. But spiritual thoughts of this 
heaven, consisting principally in freedom from all sin, in 
the perfection of all grace, in the vision of the glory of 
God in Christ, and all the excellencies of the divine na- 
ture as manifested in him, are an effectual means for the 
improvement of spiritual life, and the increase of all gra- 
ces in us: for they cannot but effect an assimilation in the 
heart to the things contemplated on, where the principles 
of them are already begun. This is our first direction. 

Secondly. Having fixed right apprehensions of heav- 
enly things in our minds, it is our duty to contemplate 
greatly on them, and our own concernment in them. 
Without this, all our speculations concerning the nature of 



OF SPIRITUAL MINDEDNESS. ?7 

eternal things, will be of no use to us ; and for your en- 
couragement and direction, take these few short rules re- 
lating to this duty. (1.) Here lies the great trial, whether 
we are spiritually minded or not, by virtue of this rule ; 
if we are risen with Christ, we shall mind the things that 
are above. (2.) This is the great means whereby we may 
attain further degrees in that blessed frame of mind, if it be 
already formed in us, by virtue of that rule; beholding 
the glory of God as in a glass, we are changed into the 
same image from glory to glory. (3.) Here lies the great 
evidence where we have a real interest in the things above 
or not ; whether we place our portion and blessedness in 
them, according to that rule ; where our treasure is, there 
will our hearts be also. Are they our treasure, our por- 
tion, our reward, in comparison whereof ail other things 
are but loss ? then we shall assuredly be conversant in our 
minds about them. (4.) It cannot be imagined, that a 
man should have in him a principle suited to things above; 
that his soul should be under the conduct of those habits 
of grace, which strive after perfection, and yet not have 
his thoughts greatly exercised about these things. 

What is the matter with men, that they are so stupid^ 
They all generally desire to go to heaven, at least when 
they can live here no longer. Some, indeed, have no 
other regard to it, but only that they would not go to hell. 
But most would die the death of the righteous, and have 
their latter end like his ; yet few there are who endeavor 
to try how it is suited to their principles and desires ; but 
content themselves with such general notions of it as please 
their imaginations. It is no wonder if such persons sel- 
dom exercise their thoughts about it, nor do they so much 
as pretend to be spiritually minded. But as for those who 
are instructed in these things, who profess their chief inter- 
est to lie in them, not to abound in meditation concerning 
them, argues indeed, that whatever they profess, they are 
earthly and carnal. 

Again ; meditate and think of the glory of heaven, so as 
to compare it with the opposite state of death and eternal 
misery. Few men care to think much of hell, and the 
everlasting torments of the wicked. Those do so least, 
who are in most danger of falling therein : they put far 



78 OF SPIRITUAL MINDEDNESS. 

from them the evil day, and suppose their covenant with 
death and hell to be sure. Some begin to advance an 
opinion that there is no such place, because it is their in- 
terest and desire that there should be none. Some out of 
profaneness, make a scoff at it, as though a future judg- 
ment were but a fable. Most seem to think there is a se- 
verity in thoughts about it, which it is not fit we should be 
too much terrified with. Some transient thoughts they 
will have of it, but not suffer them to abide in their minds, 
lest they should be too much discomposed. Or they think 
it not consistent with the goodness of Christ to leave any 
men in that condition ; whereas there is more spoken di- 
rectly oj hell, its torments and their eternity, by himself, 
than in all the scripture besides. These thoughts, in most, 
proceed from an unwillingness to be troubled in their sins, 
and are useful to none. It is the height of folly for men to 
endeavor the hiding of themselves, for a few moments, 
from that which is unavoidably coming upon them unto 
eternity, and the due consideration whereof is a means for 
an escape from it. But I speak only of true believers : 
and the more they are conversant, in their thoughts, about 
the future state of eternal misery, the greater evidence 
they have of the life and confidence of faith. It is a nec- 
essary duty to consider it, as what we were by nature ob- 
noxious to, as being children of wrath; what we have 
deserved by our personal sins, as the wages of sin is death ; 
what we are redeemed from, through Jesus the deliverer, 
who saves us from the wrath to come ; what an expression 
it is of the indignation of God against sin, who hath pre- 
pared this Tophet of old ; that we may be delivered from 
sin, kept up to an abhorrency of it, walking in humility, 
self-abasement, and the admiration of divine grace. This, 
therefore, is required of us, that in our meditations, we 
compare the state of eternal glory, as a free and absolute 
effect of the grace of God through Christ Jesus, with that 
state of eternal misery which we had deserved. And if 
there be any spark of grace or of holy thankfulness in our 
hearts, it will be stirred up to its due exercise. 

Some, it may be, will say, that they cannot get their 
minds fixed on these things. Weakness, weariness, dark- 
ness, diversions, occasions, prevalently obstruct their abid- 



OF SPIRITUAL MINOEDNESS. 79 

ing in such thoughts. I shall speak further to this after- 
wards ; at present I shall only suggest two things. (1.) 
If you cannot attain, yet continue to follow after spiritual 
thoughts. Let your minds be rising towards them every 
hour, yea, an hundred times a day, on all occasions, in a 
continual sense of duty ; and sigh within yourselves for 
deliverance, when you find disappointments in them. (2.) 
Take care you go not backwards, and lose what you have 
wrought. If you neglect these things for a season, you 
will quickly find yourselves neglected by them. So I ob- 
serve it every day in the hearing of the word. Whilst per- 
sons keep up themselves to a diligent attendance on it, 
where they find it preached to their edification, they find 
great delight in it, and will undergo great difficulties for 
the enjoyment of it : let them be diverted from it for a 
season, and it grows indifferent to them ; any thing will 
satisfy them that pretends to the same duty. 



CHAPTER VII. 

Spiritual thoughts on the glorious state of heaven. First, 
of Christ himself The use of such thoughts. Advan- 
tage in sufferings. 

It will be to our advantage, having right notions of the 
glory of the blessed state above, in our minds, to fix on 
some particulars belonging to it, as the especial object of 
our thoughts and meditations. Think then much of him 
who is the life and centre of heaven, that is, Christ himself. 
I shall here be very brief, because I have designed a par- 
ticular treatise on this subject, of beholding the glory of 
Christ, both here and to eternity. At present, therefore, 
a few things only shall be mentioned, because on this oc- 
casion they are not to be omitted. The whole of the glo- 



80 OF SPIRITUAL MINDEDNESS. 

ry of the state above, is expressed by being ever with the 
Lord; where he is, to behold his glory. For in and 
through him, is the beatifical manifestation of God and his 
glory made for evermore : and through him are all com- 
munications of inward glory unto us. The present re- 
splendency of heavenly glory consists in his mediatory 
ministry, as I have at large elsewhere declared : and he 
will be the means of all glorious communications between 
God and the church to eternity. Wherefore, if we are 
spiritually minded, we should fix our thoughts on Christ 
above, as the centre of all heavenly glory. To help us 
herein we may consider the things that follow. 

(1.) Faith hath continual recourse to him on the ac- 
count of what he did and suffered for us in this world : for 
thereon, pardon of sin, justification and peace with God, 
depend. This ariseth, primarily, from a sense of our own 
wants. But love of him is no less necessary to us than 
faith in him. And although we have powerful motives to 
love, from what he did and was in this world, yet the for- 
mal reason of our adherence to him thereby, is what he is 
in himself, as he is now exalted in heaven. If we rejoice 
not at the remembrance of his present glory, if the thoughts 
of it be not frequent with us, and refreshing to us, how 
dwellelh his love in us? 

(2.) Our hope is that, ere long, we shall be ever with 
him; and if so, it is certainly our wisdom and duty to be 
here with him as much as we can. It is a vain thing for 
any to suppose, that they place their chief happiness in 
being forever in the presence of Christ, who care not at all 
to be with him here, as they may. And the only way of 
our being present with him here, is by faith and love, act- 
ing in spiritual thoughts and affections ; and it is an absurd 
thing for men to esteem themselves Christians, who scarce 
think of Christ all the day long. Yet some, as one corn- 
plained of old, scarce ever think or speak of him, but when 
they swear by his name. I have read of them who have 
lived and died in continual centemplation on him, so far 
as the imperfection of our present state will admit. I have 
known them, who call themselves to a reproof if at any 
time he hath been many minutes out of their thoughts. 
And it is strange that it should be otherwise with them 



OF SPIRITUAL MINDEDNESS. 



81 



who love him in sincerity ; yet I wish I did not know more, 
who give evidences that it is a rare thing for them to ex- 
ercise serious thoughts and meditations about him. Yea, 
there are some, who are not averse, upon occasions, to 
speak of God, of mercy, of pardon, of his power and good- 
ness ; who, if you mention Christ to them, with any thing 
of faith, love, trust in him, they seem to them as a strange 
thing. Few there are who are sensible of any religion be- 
yond what is natural. The things of the wisdom and power 
of God in Christ, are foolishness to them. 

In your thoughts of Christ, be very careful that they 
are conceived and directed according to the rule of the 
word, lest you deceive our own souls, and give up the 
conduct of your affections to vain imaginations. Spiritual 
notions, befalling carnal minds, did once, by the means of 
superstition, ruin the power of religion. A conviction men 
had that they must think much of Jesus Christ, and that 
this would make them conformable to him; but having no 
real evangelical faith, nor the wisdom of faith to exercise 
it in a due manner ; nor understanding what it is to be 
truly like him, they gave up themselves to many foolish 
inventions and imaginations ; by which they thought to 
express their love and conformity to him. They would 
have images of him which they would embrace^ adore, 
and bedew with their tears. They would have crucifixes, 
as they called them, which they would carry about them, 
and wear next to their hearts, as if they resolved to lodge 
Christ always in their bosoms. They would go in yil- 
grimage to the place where he died and rose again, and 
purchase a feigned chip of a tree, whereon he suffered, at 
the price of all they had in the world. They would en- 
deavor, by long thoughtfulness, fastings, and watchings, to 
cast their souls into raptures and ecstasies, wherein they 
fancied themselves in his presence. They came at last to 
make themselves like him, in getting impressions of wounds 
on their sides, their hands and feet. Unto all these things 
did superstition corrupt the minds of men, from a pretence 
of a principle of truth ; for there is no more certain gospel 
truth than this, that believers ought continually to con-, 
template on Christ, by faith in their thoughts and affec* 
lions; and that thereby they are transformed into his im* 



82 



OF SPIRITUAL MINDEDNESS. 



age. And we are not to forego our duty, because other 
men have been mistaken in theirs ; nor part with practical 
fundamental principles of religion, because they have been 
abused by superstition. But we may see herein, how 
dangerous it is to depart in any thing from the conduct of 
scripture light and rule. Would you then think of Christ 
as you ought, pray that the Holy Spirit may abide with 
you continually, to remind you of him, which he will do 
in all in whom he doth abide ; for it belongs to his office. 
Take some express place of scripture, wherein he is set 
forth either in his person, office, or grace, to you. 

(3.) This duty lies at the foundation of all that blessed 
communion and intercourse, that is between Jesus Christ 
and the souls of believers. This, I confess, is despised by 
some, and the very notion of it esteemed ridiculous. But 
they do therein no less than renounce Christianity, and 
turn the Lord Christ into an idol, that neither knoweth, 
seeth, nor heareth. But I speak to them who are not ut- 
ter strangers to the life of faith, who know not what reli- 
gion is, unless they have real, spiritual intercourse and 
communion with the Lord Christ thereby. No thoughts 
of Christ, proceeding from faith, accompanied with love 
and delight, shall be lost : they that sow this seed shall 
return with their sheaves; Christ will meet them with 
gracious intimations of his acceptance, will delight in 
them, and return a sense of his own love to them. He 
never will be, he never was, behind with any poor soul in 
returns of love. Those gracious promises which he hath 
made, of coming to them that believe in him, of making 
his abode with them, and of supping with them, all expres- 
sions of a gracious presence and intimate communion, de- 
pend on this duty. 

Again : I speak , now with especial respect to him in 
heaven. The glory of his presence, as God and man eter- 
nally united ; the discharge of his mediatory office, as he 
is at the right hand of God ; the glory of his present act- 
ing for the church, as he is the minister of the sanctuary, 
and the true tabernacle which God hath fixed, and not 
man ; the love, power, and efficacy of his intercession, 
whereby he takes care for the accomplishment of the sal- 
vation of the church 5 the approach of his glorious coming 



OF SPIRITUAL MINDEDNESS. 83 

to judgment ; are to be the objects of our daily thoughts 
and meditations. 

Let us not mistake ourselves. To be spiritually mind- 
ed, is not to have the notions and knowledge of spiritual 
things in our minds; it is not to be constant, no, not to 
abound, in the performance of duties, both which may be 
where there is no grace in the heart at all. It is to have 
our minds really exercised with delight about heavenly 
things, the things that are above, especially Christ himself, 
as at the right hand of God. 

Again : So think of eternal things, as continually to lay 
them in the balance against all the sufferings oj this life. 
This I have spoken of before ; and it is necessary it should 
be pressed upon all occasions. It is very probable that 
we shall yet suffer more than we have done. Those who 
have gone before us, have done so ; it is foretold in the 
scripture, that if we will live godly in Christ Jesus, we 
must do so ; we stand in need of it, and the world is pre- 
pared to bring it on us. And as we must suffer, so it is 
necessary to the glory of God, and our own salvation, that 
we suffer in a due manner. Mere sufferings will neither 
commend us to God, nor any way benefit our own souls. 
When we suffer according to the will of God, it is an emi- 
nent grace, gift, and privilege. But many things are re- 
quired hereto. It is not enough that men suppose them- 
selves to suffer for conscience sake. Nor is it enough that 
we suffer for this or that way of profession in religion, 
which we esteem to be true, and according to the mind of 
God, in opposition to what is not so. The glory of suffer- 
ings, on these accounts solely, hath been much sullied in 
the days wherein we live. It is evident that persons, out 
of a natural courage, accompanied with deep radical per- 
suasions, and having their minds influenced with some sin- 
ister ends, may undergo things hard and difficult, in giv- 
ing testimony to what is not according to the mind of God. 
Examples we have had hereof in all ages, especially in 
that wherein we live. We have had enough to take off 
all paint and appearance of honor from them, who, in their 
sufferings, are deceived in what they profess. But men 
nay, from the same principles, suffer for what is indeed 
ccording to the mind of God ; yea, may give their bodies 



84 OF SPIRITUAL MINDEDNESS. 

to be burned, and yet not to his glory, nor their own eter- 
nal advantage. Wherefore, we are duly to consider all 
things that are requisite to make our sufferings acceptable 
to God, and honorable to the gospel. 

I have observed, in many, a frame of spirit with respect 
to sufferings, that I never saw good event of when it was 
tried to the uttermost. Boldness, confidence, a pretended 
contempt of hardships, and scorning other men whom they 
suppose defective in these things, are the livery they wear 
on this occasion. Such principles may carry men out in 
a bad cause, but they will never do so in a good one. 
Evangelical truth will not be honorably witnessed to, but 
by evangelical graces. Distrust of ourselves, a due appre- 
hension of the nature of the evils to be undergone, and of 
our own frailty, with continual prayers to be delivered from 
them, or supported under them, and prudent care to avoid 
them without an inroad on conscience, or neglect of duty, 
are much better preparations for an entrance into a state 
of suffering. Many things belong to our learning aright 
this first and last lesson of the gospel, namely, of bearing 
the cross, or undergoing all sorts of sufferings for the pro- 
fession of it. But this only is that which we now press, 
as an evidence of our sincerity in our sufferings, and an 
effectual means to enable us cheerfully to undergo them, 
which is, to have such a continual prospect of the future 
state of glory, as to lay it in the balance against all that 
we may undergo. For, 

(1.) To have our minds filled with thoughts thereof, 
will give us an alacrity in our entrance into sufferings in a 
way "of duty. Other considerations will offer themselves 
to our relief, which will quickly fade and disappear. They 
are like a cordial water, which gives a little relief for a 
season, and then leaves the spirits to sink beneath what 
they were before it was taken. Some relieve themselves 
from the consideration of the nature oj their sufferings ; 
they are not so great but that they may conflict with them, 
and come off with safety. But there is nothing of that 
kind so small, but it will prove too hard and strong for us, 
unless we have special assistance. Some do the same 
from their duration; they are but for ten days or six 
months, and then they shall be free. Some from the 



OF SPIRITUAL MINDEDNESS. S5 

compassion and esteem of men. These and the like con- 
siderations are apt to occur to the minds of all sorts of 
persons, whether they are spiritually minded or not. But 
when our minds are accustomed to thoughts of the glory 
that shall be revealed, we may look cheerfully and com- 
fortably on the loss of name, reputation, goods, liberty, 
and life, as " knowing in ourselves that we have better and 
more abiding comforts" to betake ourselves to. And we 
can no other way glorify God by our alacrity in the en- 
trance on sufferings, than when it ariseth from a prospect 
into, and valuation of, those invisible things which he hath 
promised, as an abundant recompense for all we can lose 
in this world. 

(2.) The great aggravation of sufferings is their long 
continuance, without any rational appearance or hopes of 
relief. Many who have entered into sufferings with much 
courage and resolution, have been wearied and worn out 
with their continuance. Elij >h himself was hereby re- 
duced to pray that God would take away his life, to put 
an end to his ministry and calamities. And not a few in 
all ages have been hereby so broken in their natural spi- 
rits, and so shaken in the exercise of faith, as that tliey have 
lost the glory of their religion, in seeking deliverance by 
sinful compliances in the denial of the truth. And although 
this may be done out of mere weariness (as it is the de- 
sign of Satan to wear out the saints of the Most High,) 
with reluctance of mind, and a love \et remaining to 
the truth in their hearts, yet hath it constantly one of these 
two effects. Some by the overwhelming sorrow that be- 
falls them on account of their failure in profession, and 
out of a deep sense of their unkindness to the Lord Jesus, 
are stirred up immediately to higher acts of confession than 
ever they were before engaged in, and to an higher prov- 
ocation of their adversaries, until their former troubles are 
doubled upon them, which they frequently undergo with 
great satisfaction. Instances of this nature occur in all 
histories of great persecutions Others being discouraged 
in their profession, and perhaps neglected by those whose 
duty it was rather to restore them, have, by the craft of Sa- 
tan, given place to their declensions, and become vile apos- 
tates. To prevent these evils arising from the duration of 
8 



86 



OF SPIRITUAL MTNDEDNESS. 



sufferings, without a prospect of deliverance, nothing is 
more prevalent than a constant contemplation on the future 
reward and glory. When the mind is filled with the 
thoughts of the unseen glories of eternity, it hath in readi- 
ness what to lay in the balance against the longest contin- 
uance of sufferings, which in comparison are hut for a 
moment. 

I have insisted the longer on these things, because they 
are the peculiar object of the thoughts of them that are 
indeed spiritually minded. 



CHAPTER VIII. 

Spiritual thoughts of God himself. The opposition to them, 
and neglect of them ; with their causes, and the way of 
their prevalency. Predominant corruptions expelling due 
thoughts of God, hoio to be discovered, 8fc. Thoughts 
of God, of what nature, and what they are to be accom- 
panied with, Sfc. 

I have reserved to the last place, that which is the abso- 
lute foundation and spring of all spiritual things, namely, 
God himself. He is the fountain whence all these things 
proceed, and the ocean wherein they issue ; he is the 
centre and circumference wherein they all begin, meet, 
and end. So the apostle issues his profound discourse of 
the counsels of the divine will and mysteries of the gospel ; 
" Of him, and through him, and to him, are all things, to 
whom be glory forever." All things arise from his power, 
and are disposed by his wisdom into a tendency to his 
glory ; " of him, and through him, and to him are all 
things." Under that consideration alone are they to be 
the objects of our spiritual meditations, namely, as they 



OF SPIRITUAL MINDEDNESS. 87 

come from him, and tend to him. All other things are finite 
and limited ; but they begin and end in that which is im- 
mense and infinite. So God is all in all: he, therefore, 
ought to be the only supreme, absolute object of our 
thoughts and desires ; other things are from and for him 
only. Where our thoughts do not immediately and di- 
rectly, or mediately and by just consequence, tend to, and 
end in him, they are not spiritual. 

To make way for directions how to exercise our thoughts 
on God himself, some things must be premised concerning 
a sinful defect herein, with the causes of it. 

It is the great character of a man presumptuously and 
flagitiously wicked, that God is not in all his thoughts. 
That is, he is in none of them. And of this want of thoughts 
of God there are many degrees; for all wicked men are 
not equally forgetful of him. 

1. Some are under the power of atheistical thoughts : 
they deny, or question, or do not avowedly acknowledge, 
the very being of God. This is the height of what the 
enmity of the carnal mind can rise to. To acknowledge 
God, and yet to refuse to be subject to his law or will, a 
man would think were as bad, if not worse, than to deny 
the being of God: but it is not so. That is a rebellion 
against his authority — this, an hatred to the only Fountain 
of all goodness, truth, and being ; and that because men 
cannot own it, but withal they must acknowledge it to be 
infinitely righteous, holy, and powerful, which would de- 
stroy all their desires and security. Such may be the per- 
son in the Psalm, (for the words may be so read,) All 
his thoughts are, that there is no God. Howbeit, the con- 
text describes him as one who rather despiseth his Prov- 
idence, than denieth his being. But such there are, whom 
the same Psalmist elsewhere brands for fools, though 
themselves seem to suppose that wisdom w T as born and will 
die with them. 

It may be, never any age since the flood did more 
abound with open Atheism, among such as pretended to 
the use of reason, than that wherein w T e live. Among 
the ancient civilized Heathen, we hear ever and anon of 
a person branded for an Atheist, yet are not certain 
whether it was done justly or not : but in all nations of 



88 



OF SPIRITUAL MINDEDNESS. 



Europe at this day, cities, courts, towns, fields, armies, 
abound with persons who, if any credit may be given to 
what they say or do, believe not that there is a God. And 
the reason may be a little inquired into. 

Now this is no other, in general, but that men have 
wasted the light and power of the Christian religion. It 
is the fullest revelation of God that ever he made ; it is the 
last that ever he will make in this world. If this be des- 
pised, if men rebel against the light of it, if they break 
the cords of it, and are senseless of its power, nothing can 
preserve them from the highest atheism that the nature of 
man is capable of. It is in vain to expect relief or preser- 
vation from inferior means, where the highest and most 
noble is rejected. Reason, or the light of nature, gives 
evidences to the being of God, and arguments are still 
well pleaded from them to the confusion of Atheists ; and 
they were sufficient to retain men in an acknowledgment 
of the Divine Power and Godhead, who had no other, no 
higher evidences of them; but where men have had the 
benefit of divine revelation, where they have been educa- 
ted in the principles of the Christian religion, have had 
some knowledge, and made some profession of them ; and 
have, through love of sin, and hatred of every thing that 
is truly good, rejected all convictions concerning the being, 
power ^ and rule of God, they will not be kept to a confes- 
sion of them, by any considerations that the light of na- 
ture can suggest. 

There are, therefore, among others, three reasons why 
there are more Atheists among them who live where the 
Christian religion is professed, and the power of it reject- 
ed, than among any other sort of men, even than there 
were among the Heathens themselves. 

(1.) God hath designed to magnify his word above all 
his name, or all other ways of the revelation of himself to 
the children of men. Where, therefore, this is rejected 
and despised, he will not give the honor to reason, or the 
light of nature, that they shall preserve the minds of men 
from any evil whatever. Reason shall not have the same 
efficacy on the minds of men who reject the light and 
power of divine revelation by the word, as it hath, or may 
have, on them whose best guide it is, who never enjoyed 



OF SPIRITUAL MINOEDNESS. 89 

the light of the gospel : and, therefore, there is oft-times 
more common honesty among civilized Heathens and Ma- 
hometans, \han amongt degenerate Christians; and, from 
the same reason, the children of professors are sometimes 
irrecoverably profligate. It will be said, many are recov- 
ered to God by afflictions, who have despised the word ; 
but it is otherwise ; never any were converted to God by 
afflictions, who had rejected the word. Men may by af- 
flictions be recalled to the light of the word; but none are 
immediately turned to God by them. As a good shep- 
herd, when a sheep wanders from the flock, and will not 
hear his call, sends out his dog, which stops him and bites 
him ; hereon he looks about him, and hearing the call of 
the shepherd, returns again to the flock. But with this sort 
of persons it is the way of God, that where the principal 
means of the revelation of himself, and wherein lie doth 
most glorify his wisdom and his goodness, is despised, he 
will not only take off the efficacy of inferior means, but 
will judicially harden the hearts, and blind the eyes of men, 
that such means shall be of no use to them. 

(2.) The contempt of the Christian religion, leaves on 
the mind such a depraved, corrupt habit, that it cannot but 
be whollv inclined to the worst of evils, as all our original, 
vicious inclinations succeeded immediately on our loss of 
the image of God. The best things corrupted, yield the 
worst savor, as manna stank and bred worms; the knowl- 
edge of the gospei being rejected, vile worms take the 
place of it in the mind, which grow into vipers and scor- 
pions. Every degree of apostacy from gospel-truth brings 
a proportionate decree of inclination to wickedness into the 
hearts of men. Whereas, therefore, multitudes from their 
darkness, unbelief, temptation, love of sin, pride, and con- 
tempt of God, fall off from all subjection of soul to the gos- 
pel, either notionally ox practically, deriding or despising all 
supernatural revelations ; they are a thousand times more 
disposed to downright Atheism, than persons who never 
had the benefit of such revelations. Take heed of de- 
cays ; whatever ground the gospel loseth in our minds, sin 
possesseth for its own ends. 

Let none say, it is otherwise with them. Men grow cold 
and negligent in the duties of gospel worship, public and 



90 OF SPIRITUAL MlNDEDNESS. 

private, which is to reject gospel light. Let them pretend 
what they please, that in other things, in their minds and 
conversations, it is well with them ; indeed it is not so. 
Sin will, one way or other, make an increase in them, pro- 
portionate to these decays, and will sooner or later discover 
itself so to do. And themselves if they are not utterly 
hardened, may greatly discover it, inwardly in their peace, 
or outwardly in their lives. 

(3.) Where men are resolved not to see, the greater the 
light is that shines ahout them, the faster they must close 
their eyes. All Atheism springs from a resolution not to 
see things invisible and eternal. Love of sin, a resolved 
continuance in the practice of it, the effectual power of 
vicious inclinations, in opposition to all that is good, make 
it the interest of such men that there should be no God to 
call them to an account. For a supreme unavoidable 
Judge, an eternal Rewarder of good and evil, is insepara- 
ble from the first notion of a Divine Being. Whereas, 
therefore, the most glorious light, and uncontrollable evi- 
dence of these things shines forth in the scripture, men 
that will love and live in sin, must close their eyes with all 
the nrts and powers that they have, or else the truth will 
pierce into their minds to their torment. This they do by 
downright Atheism, which alone pretends to give them se- 
curity against the light of divine revelation. Against all 
other convictions, they might take shelter from their fears, 
under less degrees of it. 

It is not, therefore, to the disparagement, but honor of 
the gospel, that so many avow themselves to be Atheists, 
in those places wherein the truth is known and professed : 
for none can have the least inclination or temptation there- 
to, until they have beforehand rejected the gospel, which 
immediately exposeth them to the worst of evils. 

Nor is there any means for the recovery of such persons. 
The opposition that hath been made to Atheism, with ar- 
guments for the Divine Being and existence of God, tak- 
en from reason, in this and other ages, hath been of good 
use to cast contempt on the pretences of evil men, to jus- 
tify themselves in their folly. But that they have so much 
as changed the minds of any, I much doubt. No man is 
under the power of atheistical thoughts, or can be, but he 



OF SPIRITUAL MINDEDNESS. 91 

that is ensnared into them by his desire to live securely 
and uncontrollably in sin. Such persons know it to be 
their interest, that there should be no God, and are willing 
to take sheher under the bold expressions and reasonings 
of them, who by the same means have hardened and 
blinded their minds into such foolish thoughts. But the 
most rational arguments for the being of the Deity, will 
never prove an effectual cure to a predominant love of sin, 
in them who have resisted and rejected the means and 
motives to that end, declared in divine revelation. And 
unless the love of sin be cured in the heart, thoughts of 
the acknowledgment of God will not be fixed in the mind. 

2. There are those of whom also'it may be said, that 
God is not in all their thoughts, though they acknowledge 
his essence and being For they are not practically influ- 
enced in any thing by the notions they have of him. Such 
is the person of whom this is affirmed, Psal. x. 4. He is 
one who, through pride and profligacy, with hardness in 
sin, regards not God in the rule of the world. Such is 
the world filled with at this day. "They profess that' 
they know God, but in their works deny him, being abom- 
inable and disobedient, and to every good work reprobate." 
They think, they live, they act, in all things, as if there 
were no God, at least as if they never thought of him with 
fear and reverence. And for the most part we need not 
seek far for evidences of their disregard of God, the pride 
of their countenances testifies against them. And if they 
are followed further, cursed oaths, licentiousness of life, 
and haired of all that is good, will confirm the same. Such 
as these may own God in ivords, may be afraid of him in 
dangers, may attend outwardly on his worship ; but they 
thnk not of God at all in a due manner; he is not in all 
their thoughts. 

3. There are yet less degrees of this disregard of God 
and forgetfulness of him. Some are so filled with thoughts 
of the world, that it is impossible they should t!:ink of God 
as they ought. For as the love of God ami the love of 
the world in prevalent degrees are inconsistent, (if a man 
loveth this world, how dwelleth the love of God in him 1) 
so thoughts of God and of the world, in the like degree, 
are inconsistent. This is the state of many, who yet, 



92 OF SPIRITUAL MINDEDNESS. 

would be esteemed spiritually minded. They are con- 
tinually conversant in their minds about earthly things. 
Some things impose themselves on them under the notion 
of duty : they belong to their callings, they must be at- 
tended to. Some are suggested to their minds from daily 
occasions and occurrences. Common converse in the 
world engages men in no other but worldly thoughts ; de- 
sire of earthly things, their enjoyment and increase, ex- 
haust the vigor of their spirits all the day long. In the 
midst of a multitude of thoughts arising from these, whilst 
their hearts and heads are reeking with them, many fall 
immediately in their seasons to the performance of holy 
duties. Those times may suffice for thoughts of God. 
But notwithstanding such duties, what through the want of 
a due preparation for them, what through the fulness of 
their minds with other things, and what through a neglect 
of exercising grace in them, it may be said comparatively, 
that God is not in all their thoughts. 

I pray God, that this, at least as to some degrees of it 9 
be not the condition of many among us. I speak not 
now of men who visibly and openly live in sin, profane in 
their principles, and profligate in their lives. — The prayers 
of such persons are an abomination to the Lord ; neither 
have they ever any thoughts of him, which he doth accept: 
but I speak of them who are sober in their lives, industri- 
ous in their callings, and not openly negligent about the 
outward duties of religion. — Such men are apt to approve 
of themselves, and others also to speak well of them ; for 
these things are in themselves commendable and praise- 
worthy. But if they are traced home, it will be found, as 
to many of them, that God is not in all their thoughts as 
he ought to be. Their earthly conversation, their vain 
communication, with their foolish designs, do all manifest, 
that the vigor of their spirits, and the most intense contri- 
vances of their minds, are engaged in things below. Some 
refuse, transient thoughts, are sometimes cast away on God, 
which he despiseth. 

4. Where persons do cherish secret predominant lusts 
in their hearts and lives, God is not in their thoughts as he 
ought to be. He may be, he often is, much in the words 
of such persons, but in their thoughts he is not, he cannot 



OF SPIRITUAL MIXDEDXESS. 



93 



be, in a clue manner. And such persons, no doubt, there 
are. Ever and anon, we hear of one and another whose 
secret lusts break in o a discovery. They flatter them- 
selves for a season, but God oft-times so orders tilings in 
his holy providence, that their iniquity shall be found out 
to be hateful. Some hateful lust discovers itself to be 
predominant in them. One is drunken, another unclean, 
a third an oppressor. Such there were ever found among 
professors of the gospel, and that in the best of times ; 
anions; the apostles, one was a traitor, a devil. Of the 
first professors of Christianity, there were those, whose 
God was their bell , whose end tons destr; ction,iuho mind- 
ed earthly things. Some may take advantage of this ac- 
knowledgement, that there are such evils among professors. 
And it must be confessed, that great scandal is given here- 
by unto the world, casting both them that give it, and 
them to whom it is given, under a most dreadful wo. But 
we must bear the reproach of it, as they did of old, and 
commit the issue of all things to the watchful care of God. 
— However, it is good in such a season to be "jealous 
over ourselves and others, to exhort one another daily 
whilst it is called to-day, lest any be hardened through the 
deceitfulness of sin." And because those with whom it is 
thus, cannot be spiritually minded, yet as there are some 
difficulties in the case, as to the predominancy of a secret 
lust or sin, I shall consider it somewhat more distinctly. 

(1.) V e must distinguish between a time of temptation 
in some, and the ordinary state of mind and affections in 
others. There may be a season, wherein God. in his holy, 
wise orderings of all things towards us, and for his own 
glory, may suffer a lust or corruption to break loose in the 
heart, to strive, and tempt, to the great disquietude of 
the mind and conscience. Neither can it be denied, but 
that falling in conjunction with some vigorous temptation, 
it may proceed so far as to surprise the person in whom it 
is, into actual sin to his defilement and amazement. In 
this case no man can say, " he is tempted of God, for 
God tempteth no man," but every man is " tempted of 
his own lust and enticed." But yet temptations, of what 
sort soever they be, so far as they are afflictive, corrective, 
or penal, are ordered by God himself. For there is no 



94 OF SPIRITUAL MINDEDNESS. 

evil of that nature, and he hath not done it. And where 
he will have the power of any corruption to be afflictive in 
any instance, two things may safely be ascribed to him. 

One is, he withholds the supplies of that grace, where- 
by it might be effectually mortified and subdued. He can 
give a sufficiency of efficacious grace, to repel any tempta- 
tion, to subdue all our lusts and sins. For he can and 
doth work in us to will and to do, according to his plea- 
sure. Ordinarily he doth so in them that believe; so that 
although their lusts may rebel, and war, they cannot, defile 
or prevail. But to the continual supplies of this actual 
prevailing grace, he is not obliged. When it may have a 
tendency to his holy ends, he may, and doth, withhold it. 
When a proud soul is to be humbled, a careless soul to be 
awakened, an unthankful soul to be convinced and rebuk- 
ed, a backsliding soul to be recovered, a froward, selfish, 
passionate soul to be broken, he can leave them for a sea- 
son to the exercise of a prevalent corruption, which, un- 
der his holy guidance, shall contribute greatly to his blessed 
ends. If a man, through disorder and excesses, is con- 
tracting any habitual distempers of body, which gradually 
and insensibly tend to his death ; it may be an advantage 
to be cast into a violent fever, which threatens immediately 
to take away his life. For he will hereby be thoroughly 
awakened to the consideration of his danger, and not only 
labor to be freed from his fever, but also for the future to 
watch against th >se disorders and excesses which cast him 
into that condition. And sometimes a loose, careless soul, 
that walks in a formal profession, contracts many spiritual 
diseases, which tend to death and ruin. No arguments or 
considerations can prevail with him, to awaken himself, to 
shake himself out of the dust, and to betake himself to a 
more diligent and humble walking before God. In this 
state, it may be, through the permission of God, he is 
surprised into some open, actual sin. Hereon, through 
the vigorous actings of an enlightened conscience, and the 
stirrings of any sparks of grace which yet remain, he is 
amazed, terrified, and stirs up himself to seek after deliv- 
erance. 

The other thing is, that God may, and doth, in his prov- 
idence, " administer objects and occasions of men's lusts," 



OF SPIRITUAL M1NDEDNESS. 95 

for their trial. He will place them in such circumstances, 
as shall be apt to provoke their affections, passions, and 
inclinations, to those objects that are suited to them. 

If any one shall inquire how we know this difference, 
namely, that which is between the "occasional prevalence 
of any lust or corruption in conjunction with a temptation; 
and the power of sin in any instance habitually indulged 
in the mind :" answer : 

It is no great matter whether we are able to distinguish 
between them or not. For the end why God suffers any 
corruption to be a snare and temptation, is to awaken the 
souls of men out of their security, and to humble them for 
their pride and negligence. The more severe are their 
apprehensions concerning it, the more effectual it will be to 
this end. It is good, it may be that the soul should appre- 
hend more of what is sinful in it, as it is a corruption, than 
of what is afflictive in it, as it is a temptation. For if it 
be a predominant lust, if there be any spark of grace re- 
maining in the soul, it will immediately be put upon a dil- 
igent search into itself, which will issue in deep self-abase- 
ment, the principal end designed. But, 

For the relief of them that may be perplexed in their 
minds, about their condition, 1 say, there is an apparent 
difference between these things. A lust or corruption 
arising up or breaking forth into a violent temptation, is the 
continual grief and affliction of the soul wherein it is. 
And as the temptation for the most part which befals such 
a person, will give him no rest from its reiterated solicita- 
tions ; so he will give the temptation no rest, but will be 
continually contending against it. It fills the soul with 
an amazement at itself, and continued self-abhorrence that 
any such seeds of filth and folly should be yet remaining 
in it. With them in whom any sin is ordinarily prevalent, 
it is otherwise. According to their light and renewed oc- 
casional convictions, they have trouble about it, unless their 
consciences are utterly seared. But this trouble respects 
principally, if not solely, its guilt and effects. They knoW 
not what may ensue on their compliance with it, in this 
world and another. 

(2.) We must distinguish between the perplexing soli- 
citation of any lust, and the conquering predominancy of 



96 



OF SPIRITUAL MINDEDNESS. 



it. The evil that is present with us, will be soliciting and 
pressing to sin of its own accord, even where there is no 
such especial temptation, as that spoken of before. And 
sometimes an especial, particular lust, may be so warmed 
and fomented by men's constitutions within, or be so ex- 
posed to exciting occasions without, as to bring perpetual 
trouble on the mind. Yet this may be where no sin hath 
the predominancy inquired after. And the difference be- 
tween the perplexing solicitation of any corruption to sin, 
and the conquering prevalency of it, lies in this ; that un- 
der the former, the thoughts, and contrivances, of the 
mind, are generally inclined to an opposition to it, and a 
conflict with it, how an absolute victory may be obtained 
against it. Yea, death itself is sweet to such persons un- 
der this notion, as it is that which will deliver them from 
the perplexing power of their corruptions. In the other 
case, namely, of its predominancy, it disposeth the thoughts 
actually for the most part to make provision for the flesh, 
and to fulfil it in the lusts thereof It fills the mind with 
pleasing contemplations of its object, and puts it on con- 
trivances for satisfaction. Yea, part cf the bitterness of 
death to such persons, is, that it will make an everlasting 
separation between them and the satisfaction they have re- 
ceived in their wealth, profits, and pleasures. 

(3.) There is a difference in the degree of such a pre- 
dominant corruption. In some it taints the affections, and 
works over the will to acts of a secret complacency in 
sin, but proceeds no further. . The whole mind may be 
vitiated by it, and rendered, in the multitude of its thoughts, 
vain, sensual, or worldly, according as is the nature of the 
prevailing corruption. Yet here God puts bounds to the 
raging of some men's corruptions, and says to their proud 
waves, thus far shall ye proceed, and no further. He 
either lays a restraint on their minds, that when lust hath 
fully conceived, it shall not bring forth sin, or he sets an 
hedge before them in his providence, that they shall not be 
able, in their circumstances, to find their way to what per- 
haps they most earnestly desire. A tvoful life it is that such 
men lead. They are cotfnually tortured between their 
corruptions and convictions, or the love of sin, and fear of 
the event. With others it pursues its course into outward, 



OF SPIRITUAL MINDEDNESS * 97 

Qchial sins, which in some are discovered in this world, in 
^others they are not: for " some men's sins go before them 
unto judgment, and some follow after." Some fall into 
sin upon surprisal, from a concurrence of temptation with 
corruption and opportunities ; some habituate themselves 
to a course in sin. But among those who have received 
any spiritual light, this seldom falls out, but from the great 
displeasure of God. For when men have long given way 
to the prevalency of sin in their affections, and God hath- 
set many an hedge before them, to put bounds to their in- 
clinations, sometimes by afflictions, sometimes by fears and 
dangers, sometimes by the word ; and yet the bent of their 
spirits is towards their sin ; God takes off his hand of re- 
straint, and " gives them up to their own hearts' lusts, to 
do the things that are not convenient." All things suit 
their desires, and they rush into actual sins and follies, set- 
ting their feet in the paths that go down to the chambers 
of death. The uncontrollable power of sin in such per- 
sons, and the greatness of God's displeasure against them, 
make their condition most deplorable. 

Those that are in this state, of either sort, are remote 
from being spiritually minded, nor is God in all their 
thoughts as he ought to be. For, 

(1.) They will not meditate on God. Love of sin is 
the spring in them, and the whole stream of the thoughts 
which they delight in, is towards the pleasures of it. If 
any thoughts of God come in, as a faint tide for a few 
minutes, and drive back the other stream, they are quickly 
repelled and carried away with the strong current of those 
which proceed from their powerful inclinations. Yet may 
such persons abide in the " performance of outward du- 
ties ;" pride of their gifts, may give them delight in their 
own performances. But in these things they have no real 
thoughts of God, none that they delight in, none that 
they seek to stir up in themselves; and those which impose 
themselves on them they reject. 

(2.) As they will not, so they dare not, think of God. 
They will not, because of the power of their lusts ; they 
dare not, because of their guilt. No sooner should they 
begin to think of him in good earnest, but their sin would 
lose all its desirable forms and appearances, and represent 
9 



98 OF SPIRITUAL MINDEDNESS. 

itself in the horror of guilt alone. And in that condition 
all the properties of the divine nature are suited to increase 
the dread of the sinner. Adam had heard God's voice 
before with delight and satisfaction ; but on the hearing of 
the same voice after he had sinned, he hid himself, and cried 
that he was afraid. Tlfere is a way for men to think of 
God with the guilt of sin upon them, which they intend to 
forsake; but none lor any to do it with the guilt of sin 
which they resolve to continue in. Wherefore, of all these 
sorts of persons it may be said, that God is not in all their 
thoughts, and therefore are they far enough Mm being 
spiritually minded. Two things will utterly vitiate all 
thoughts of God, and render them useless to us. 

Vain curiosity, and Carnal boldness. It is unimagina- 
ble how the subtle disquisitions and disputes of men, about 
the nature, properties, and counsels of God, have corrupt- 
ed, by vain curiosity, and striving for an artificial accuracy, 
in expression of men's apprehensions. When the wits 
and minds of men are engaged in such thoughts, " God is 
not in all their thoughts," even w T hen all their thoughts are 
concerning him. When once men are got into their 
" metaphysical curiosities, and logical niceties," in their 
contemplations about God and his divine properties, they 
bid farewell, for the most part, to all godly fear and rev- 
erence. Others are under the power of carnal boldness, 
that they think of God with no other respect, than if they 
thought of worms of the earth like themselves. There is 
no holy awfulness upon their souls in the mention of his 
name. By these things, may our thoughts of God be so 
vitiated, that the heart in them shall not be affected with a 
reverence of him, nor any evidence be given that we are 
spiritually minded. 

It is this holy reverence that is the means of bringing 
sanctifying virtue into our souls, from God, upon our 
thoughts of him. No one thinks of God with a due rever- 
ence, but he shall be sensible of advantage by it. Hereby 
do we sanctify God in our access to him, and when we do 
so, he will sanctify and purify our hearts, by those very 
thoughts in which we draw nigh to him. 

We may have many sudden, occasional transient thoughts 
of God, that are not introduced in our minds by a preced- 



OF SPIRITUAL MINDEDNESS. 99 

ing reverential fear. But if they leave not that fear on 
our hearts, in proportion to their continuance with us, they 
are of no value, but will insensibly habituate us to a com- 
mon bold frame of spirit, which he despises. 

So it is in the case of thoughts of a contrary nature. 
Thoughts of sinful objects, may arise in our minds from 
the remainders of corruption ; or be occasioned by the 
temptations of Satan ; if these are immediately rejected, the 
soul is not more prejudiced by their entrance, than it is 
advantaged by their rejection, through the power of grace. 
But if they make frequent returns into the mind, or make 
any abode or continuance in their soliciting of the affec- 
tions, they greatly dejile the mind and conscience, dispos- 
ing the person to the further entertainment of them. So, 
if our occasional thoughts of God do immediately leave 
us, and pass away without much affecting our minds ; we 
shall have little or no benefit by them. But if by their 
frequent visits, and some continuance with us, they dispose 
us to an holy reverence of God, they are blessed means of 
promoting our sanctiflcation. Without this, there may be 
thoughts of God to no advantage of the soul. 

There, is implanted in our nature such a sense of a Di- 
vine Power and presence, as that, on all sudden surprisals, 
it will act according to that sense and apprehension. There 
is a voice in nature itself, upon any thing that is suddenly 
too hard for it, which cries out immediately to the God of 
nature. So men, on such occasions, without any consider- 
ation, are surprised into a calling on the name of God and 
crying to him. And from the same natural apprehension 
it is, that wicked and profane persons will break forth on 
all occasions into cursed swearing by his name. So men 
in such ways have thoughts of God, without either rev- 
erence or godly fear, without giving any glory to him, and 
for the most part to their own disadvantage. Such are all 
thoughts of God that are not accompanied with holy far 
and reverence. 

There is scarce any duty that ought at present to be 
more pressed on the consciences of men, than this of keep- 
ing up a constant holy reverence of God, in private and 
public, in their inward thoughts, and outward communica- 
tion, — Formality hath so prevailed in religion, that very 



100 OF SPIRITUAL MINBEDNE&Sr 

many manifest little or no reverence cf God, in the most 
solemn duties of his worship ; and less it may be in their 
secret thoughts. Some ways that have been found out to 
keep up a pretence and appearance of it, have been de- 
structive to it. 

But herein consists the very life of religion. Thfe fear 
of God is, in the Old Testament, the usual expression of 
all the due respect of our souls to him ; and that because 
where that is not in exercise, nothing is accepted with him. 
And thence the whole of our wisdom is said to consist 
therein, and if it be not in prevalent exercise, all our du- 
ties are utterly lost as to the ends of his glory, and the 
spiritual advantage of our own souls. 



CHAPTER IX. 

What of God or in God we are to meditate upon. His he- 
ing ; omnipresence and omniscience ; also his omnipotence. 
The benefit of suck thoughts. 

These things mentioned have been premised in general, 
as to the nature of our thoughts on God. That which 
remains, is to give some particular instances of what we 
are to think upon in an especial manner. 

I. We ought to abound with thoughts of faith concern- 
ing the being of God. - Satan, knowing the weakness of our 
minds in the immediate contemplation of things infinite and 
incomprehensible, will sometimes take advantage to insin- 
uate blasphemous imaginations. He will take that very 
time, trusting to our weakness, and his own methods of sub- 
tility, to suggest his temptations of atheism, by ensnaring 
inquiries, when we go about to refresh our souls with 
thoughts of the divine being and excellencies. " But is 
there a God indeed ? How do you know that there is a 



OV SPIRITUAL MINDEDNESS. 101 

God ? and may it not be otherwise ?" will be his language 
to our minds; for, from his first temptation, by way of an 
ensnaring question, " yea, and hath God said it, ye shall 
not eat of every tree of the garden?" he proceeds still 
much in the same methods. So he did with our Saviour 
himself, if thou be the So?i of God. Is there a God ? 
How if there should be none ? In such a case the rule is 
given us by the apostle : " above all, take the shield of 
faith, whereby ye shall be able to quench all the fiery darts 
of the wicked," of the ivicked one, that is the devil. And 
two ways will faith act itself on this occasion. 

1. By a speedy rejection of such diabolical suggestions 
ivith detestation. So did our Saviour in a case not unlike 
it, Get thee behind me, Satan. Wherefore if any such 
thoughts are suggested, or seem to arise in your minds, 
know assuredly that they are no less immediately from the 
devil, than if he personally stood before you, and visibly 
appeared to you ; if he did so, there is none of you but 
would arm yourselves with an utter defiance of what he 
should offer to you. It is no less necessary on this occa- 
sion, when you may feel him, though you see him not. 
Suffer not bis fiery darts to abide one moment with you ; 
- reject tbem with indignation ; and strengthen your rejec- 
tion with some pertinent text of scripture, as our Saviour 
did. If a man have a grenado or a fire-ball cast into his 
clothes by his enemy, he doth not consider whether it will 
burn or not, but immediately shakes it off from him. Deal 
no otherwise with these fiery darts, lest by their abode with 
you they inflame your imagination to greater disturbance. 

2. In case they utterly depart not upon this endeavor 
for their exclusion, return immediately, without further dis- 
pute, to your own experience. When the devil hath asked 
you the question, if you answer him you w 7 ill be ensnared ; 
but if thereon you ask yourselves the question, and apply 
yourselves to your own experience for an answer to it, you 
will frustrate all his designs. 

There are arguments to be taken, as was said, from the 
light oj nature, and reason in its proper exercise, sufficient 
to defeat all objections of that kind. But these are not 
our proper weapons in case of our own temptation, which 
alone is now under consideration. It requires longer and 
*9 



102 OF SPIRITUAL MINDEDNESS, 

more sedate reasonings, than such a state will admit of; 
nor is it a sanctified medium for our relief. 

It is what is suited to suggestions on the occasion of our 
meditations that we inquire after. In them we are not to 
argue on such principles, but to take the shield of faith to 
quench these fiery darts. And if on such occasions Satan 
can divert us into long disputes about the being of God, he 
hath his end, by carrying us off from the meditation on 
him which we designed, and after a while he will prevail 
to make it a common road and trade, that no sooner shall 
we begin to think of God, but immediately we must dispute 
about his being. 

Therefore the way in this case for him who is really a 
believer, is to retreat immediately to his own experience, 
which will pour shame and contempt on the suggestions of 
Satan. There is no believer who hath knowledge and 
time to exercise the wisdom of faith in the consideration 
of God's dealings with himself, but hath an inward witness 
of his eternal power and Godhead, as also of those other 
perfections of his nature, which he is pleased to manifest 
and glorify by Jesus Christ. Wherefore, on this sugges- 
tion of Satan, that there is no God, he will be able to say, 
better tell me that I do not live nor breathe; that I am not 
fed by my meat, nor wanned by my clothes, that I know T 
not myself nor any thing else : for I have spiritual sense 
and experience of the contrary ; like him of old, who 
when a cunning sophist er would prove to him by syllogisms, 
that there was no such thing as motion, gave no answer to 
his arguments, but rose up and walked. How often, will 
he say, have 1 had experience of the power and presence 
of God in prayer, as though I had not only heard of him 
by the hearing of the ear, but also seen him by the seeing 
of the eye ? How often hath he put forth his power and 
grace in me by his spirt and his word with an uncontrollable 
evidence of his being, goodness, love, and grace ? How 
often hath he refreshed my conscience with the sense of the 
pardon of sin, speaking that peace to my soul, which all 
the world could not communicate to me ? In how many 
afflictions, dangers, troubles, hath he been a present help 
and relief? What sensible emanations of life and power 
from him have I obtained in meditation on his grace and 
glory ? He who had been blind, answered the Pharisees 



OF SPIRITUAL MINDEDNESS. 103 

to their ensnaring captions questions ; be it what it will, 
one thing 1 knotty that whereas 1 was blind, now I see. 
Whatever, saith such a soul, be in this temptation of Satan, 
one thing I know full well, that whereas I was dead, I am 
alive, whereas I ivas blind, now I see, and that by an effect 
of divine power. 

This shield of faith, managed in the hand of experience, 
will quench the fiery darts of Satan ; and he will fall un- 
der a double defeat. His temptation will be repelled by 
the proper way of resistance, w 7 hereon he will not only desist 
in his attempt, but even fly from you. Resist the devil, 
saith the apostle, and he will fly from you. He will not 
only depart and cease to trouble you> but will depart as 
one defeated and confounded. And it is for want of this 
resistance, that many hang so long in the briers of this 
temptation. Recalling the experiences we have had of 
God, will lead us to the exercise of all kinds of graces, 
which is the greatest disappointment of our adversary. 

In thoughts of the divine being and existence we are apt 
to be at a loss, to be overwhelmed in our minds, because 
the object is too great and glorious for us to contemplate 
on. Eternity and immensity, every thing under the notion 
of infinite, take off the mind from its distinct actings, and 
reduce it as it were to nothing. Hereon in some, vain and 
foolish imaginations are apt to arise, and inquiries how can 
these things be, which we cannot comprehend. Others 
are utterly at a loss, and turn away their thoughts from 
them, as they would do their eyes from the bright beams 
of the sun. Two things are advisable in this case. 

1. That we betake ourselves to an holy admiration of 
what we cannot comprehend. In these things we cannot 
see God and live; nay, in life eternal itself, they are not 
absolutely to be comprehended, only what is infinite can 
fully comprehend what is so. Here they are the objects 
of faith and worship ; in them we may find rest and satis- 
faction, when inquiries and reasonings will disquiet us, and 
it may be, overwhelm us. Infinite glory forbids us any 
near approach, but only by faith. The soul thereby bow- 
ing itself to God's adorable greatness, and incomprehen- 
sible perfections ; finding ourselves to be nothing, and God 
to be all, will give us rest and peace in these things. We 



104 OF SPIRITUAL MINDEDNlSSS. 

have but unsteady thoughts of the greatness of (he world, 
and all the nations and inhabitants of it ; yet are it and these 
but as " the dust of the balance and the drop of the buck- 
et, as vanity, as nothing," compared with God : what 
then can our thoughts concerning him issue in, but holy 
admiration ? 

2. In case we are brought to a loss and disorder in our 
minds, on the contemplation of any one infinite property 
of God, it is good to divert our thoughts to the effects of 
it, such as whereof we have, or may have experience ; for 
what is too great or high for us in itself, is made suitable 
to our understandings in its effects. So the " invisible 
things of God are known in, and by, the things that are 
seen/' And there is indeed no property of the divine na- 
ture, but we may have an experience of it, as to some of 
its effects in and upon ourselves. These we may consider, 
and in the streams taste of the fountain which we cannot 
approach. By them we are led to an holy admiration of 
what is in itself infinite, immense, incomprehensible. I 
cannot comprehend the immensity of God's nature ; it may 
be, 1 cannot understand the nature of immensity ; yet if I 
find by experience, and do strongly believe, that he is al- 
ways present wherever I am, I have the faith of it, and 
satisfaction in it. 

II. Thoughts of the divine being, those of his omni- 
presence and omniscience ought continually to accompany 
us. We cannot take one step in a walk before him, unless 
we remember, that always and in all places he is present 
with us ; that our inward thoughts are continually in his 
view, no less than our outward actions. And as we ought 
to be perpetually under an awe of, and in the fear of God 
in these apprehensions, so there are some seasons wherein 
our minds ought to be in the actual conception and thoughts 
of them, without which we shall not be preserved in our 
duty. 

1. The first season of this nature is, in times, places, 
with other occasions of temptation, and consequently of 
sinning. With some, company constitutes such a season ; 
and with some, secrecy does the same. There are those 
who are ready, with a careless boldnes, to put themselves 
in such society as they know have been to them, occasions 



OF SPIRITUAL MINDEDNESS. 105 

of sin; every such entrance into any company, to them who 
know how it hath formerly succeeded, is their actual sin, 
and it is just with God to leave them to all the evil consequen- 
ces that ensue. Others either choose, or are frequently 
cast on such society ; and no sooner are they engaged in 
it, but they forget all regard to God, and give themselves up, 
not only to vanity, but to various sorts of excess. David 
knew the evil and danger of such occasions; and gives us 
an account of his behavior in them. "I said, 1 will take 
heed to my ways, that 1 sin not with my tongue : I will 
keep my mouth with a bridle, while the wicked is before 
me. I was dumb with silence ; I held my peace, even 
from good, and my sorrow was stirred ; my heart was hot 
within me, while I was musing the fire burned : then 
spake I with my tongue. 5 - As for their evil words and 
ways, he would have no communication with them. And 
as to good discourse, he judged it unseasonable to cast 
pearl before swine. He was therefore silent as to that also, 
though it was a grief and trouble to him. But this occa- 
sioned in him afterwards those excellent meditations which 
he expresseth in the following verses. In the entrances of 
these occasions, if men would remember the presence of God 
with them in these places, with the holy severity of the 
eye that is upon them, it would put an awe upon their spi- 
rits, and embitter those jollities, whose relish is given them 
by temptation and sin. He doth neither walk humbly nor 
circumspectly, who being unnecessarily cast on the society 
of men, wicked or profane, doth not in his entrance of 
them call to mind the presence and all-seeing eye of God, 
and at his departure from them, consider whether his de- 
portment hath been such as became that presence, and his 
being under that eye. But alas! pretences of business, 
engagements of trade, and the common course of com- 
munication in the world, with a supposition that all sorts of 
society are allowed for diversion, have cast out the remem- 
brance of God from the minds of most, even when men 
cannot be preserved from sin without it. 

This hath sullied the beauty of gospel conversation 
amongst the most, and left in very few, any prevalent evi- 
dence of being spiritually minded. 

Wherefore, as to them who, either by voluntary choicej 



3 06 OF SPIRITUAL MINDEDNESS. 

or necessity enter promiscuously into all societies and com- 
panies, let them know assuredly, that if they awe not their 
spirits continually with the thoughts of the omnipresence 
and omniscience of God, they will not be preserved from 
snares and sinful miscarriages. 

Yea, such thoughts are needful to the best of us all, and 
in the best of our societies, that we behave not ourselves 
indecently in them at any time. 

Again, to some, privacy, secrecy, and opportunity, are 
occasions of sin. They are so to persons under convic- 
tions not wholly turned to God. Many a good beginning 
hath been utterly ruined by this temptation. Privacy and 
opportunity have overthrown many such persons in the 
best of their resolutions. And they are so to all persons 
not yet flagitiously wicked. Cursed fruits proceed every 
day from these occasions. We need no other demonstra- 
tion of their power and efficacy in tempting to sin, but the 
visible effects of them. And what they are to any, they 
may be to all, if not diligently watched against. So the 
apostle reflects on the shameful things that are done in the 
dark, in a concurrence of secrecy and opportunity. This 
therefore gives a just season to thoughts of the omnipresence 
and omniscience of God, and they will not be wanting in 
some measure in them that are spiritually minded. 

" God is in this place ; the darkness is no darkness unto 
him, light and darkness are with him both alike," are suf- 
ficient considerations to lay in the balance against any 
temptations springing out of secrecy and opportunity. One 
thought of the actual presence of the holy God, and the 
open view of his all- seeing eye ; will do more to cool those 
affections, which lust may put into a tumult on such occa- 
sions, than any other consideration whatever. A speedy 
retreat hereunto, upon the first perplexing thoughts where- 
with temptation assaults the soul, will be its strong tower, 
where it shall be safe. 

2. A second season calling for the exercise of our 
thoughts of the omnipresence and omniscience of God, is 
made up of our solitudes and retirements. These give us 
the most genuine trials, whether we are spiritually minded 
or not. What we are in them, that we are, and no more. But 
yet in some of them, as in walkings and in journeyings, 



OF SPIRITUAL MINDEDNESS. 107 

vain thoughts and foolish imaginations are exceedingly apt 
to solicit our minds. Whatever is stored up in the affec- 
tions or memory, will at such a time offer itself for our 
present entertainment : and where men have accustomed 
themselves to any sort of things, they will press on them for 
the possession of their thoughts, whether they will or not. 
The Psalmist skives us the way to prevent this evil; "I 
will bless the Lord, who hath given me counsel; my reins 
also instruct me in the night season. I have set the Lord 
always before me, because he is at my right hand." His 
reins, that is, his . affections, and secret thoughts, gave him 
counsel, and instructed him in all such seasons ; but whence 
had they that wisdom and faithfulness? In themselves 
they are the seat of all lusts and corruptions ; nor could 
they do any thing but seduce him into an evil frame. It was 
from hence alone, that he has set the Lord always before 
him. Continual apprehensions of the presence of God 
kept his mind, in that awe and reverence, that they always 
instructed him to his duty. 

3. Times of great difficulties, dangers, and perplexities 
of mind, are a season calling for the same duty. Suppose 
a man is left alone in his trials for the profession of the 
gospel, as it was with Paul when all men forsook him, and 
no man stood by him. Suppose him to be brought before 
princes, rulers, or judges, that are filled with rage, and 
armed with power against him, all things being disposed to 
affect him with dread and terror. It is the duty of such 
an one to call off his thoughts from all things visibly pre- 
sent, and to fix them on the omnipresence and omniscience 
of God. He sits amongst those judges, though they ac- 
knowledge him not ; he rules over them at his pleasure ; 
he knows the cause of the oppressed, and justifies them 
whenever the world condemns ; and can deliver them 
when he pleaseth. With the thoughts hereof did those 
holy souls support themselves, when they stood before the 
fiery countenance of the bloody tyrant on the one hand, 
and the burning fiery furnace on the other. " Our God 
whom we serve is able to deliver us from the burning, fiery 
furnace, and he will deliver us out of thine hand, O King ; 
but if not, be it known unto thee, O king, that we will not 
serve thy gods, nor worship the golden image which thou 



108 



OF SPIRITUAL MINDEDNESS. 



hast set up." Thoughts of the presence and power of 
God, gave them not only comfort and support under their 
distress, when they were alone and helpless, but courage 
to defy the tyrant to his face. And when the apostle was 
brought before Nero, that monster of cruelty and villany, 
and all men forsook him, he affirms that the Lord stood 
by him, and strengthened him. 

Wherefore, on such occasions, when the hearts of men 
are ready to quake, when they see all things about them 
filled with terror, and all help far away, it is their duty and 
wisdom to abstract their thoughts from all outward and 
present appearances, and to fix them on the presence of 
God. This will greatly change the scene of things in their 
minds ; and they will find that strength, and wisdom, are 
on their side alone ; all that appears against them, being 
but folly, and weakness. 

So when the servant Elisha saw the place where they 
were, compassed with an host, both horses and chariots 
that came to take them, he cried out for fear, Alas, my 
master, how shall we do ? But upon the praying of the 
prophet, the Lord opening the eyes of the young man, to 
see the heavenly guard that he had sent to him, the moun- 
tain being full of horses and chariots of fire round about 
Elisha, his fear departed. And when, in the like extrem- 
ity, God opens the eye of faith to behold his glorious 
presence, we shall no more be afraid of men. Herein did 
the holy martyrs triumph of old, and even despised their 
bloody persecutors. Our Saviour himself made it the 
ground of his support on the like occasion. Behold saith 
he to his only friends, " the hour cometh, yea, is now 
come, that ye shall be scattered every one to his own, and 
leave me alone, and yet I am not alone, because the Father 
is with me." Can we but possess our soul with the appre- 
hension, that when we are left alone in our trials and dan- 
gers, from any countenance of friends, or help of men, yet 
that indeed we are not alone because the Father is with us, 
it will support us under our despondencies, and enable us to 
do our duties. 

4. Especial providential warnings, call for thoughts of 
God's omnipresence and omniscience. So Jacob, in his 
nightly vision, instantly made this conclusion ; God is in 



OF SPIRITUAL MINDEDNESS. 



109 



this place, and I knoiv it not. We have frequently such 
warnings given to us. Sometimes we have so in the things 
which are esteemed accidental, whence it may be we are 
strangely delivered. Sometimes we have so in the things 
which we see to befall others, by thunder, lightning, storms 
at sea or land. For all the works of God, especially those 
that are rare and strange, have a voice whereby he speaks 
to us. The first thing suggested to a spiritual mind, in 
such seasons, will be, God is in this place, he is present 
that liveth and seeth, as Hagar confessed on the like oc- 
casion. 

III. Have frequent thoughts of God's almighty power. 
Thismost men, itmay be, supposethey need not much exhor- 
tation to; for who doth not grant it on all occasions? Men 
grant it indeed in general ; for eternal poiver is inseparable 
from the first notion of the Divine Being. So are they con- 
joined by the apostle, his eternal power and godhead. Yet 
few believe it for themselves, and as they ought. Indeed, to 
believe the almighty power of God, with reference to our- 
selves and all our concerns, temporal and eternal, is one 
of the highest acts of faith, which includes all others in it. 
For this is that which God at first proposed alone as the 
proper object of our faith, in our entrance into covenant 
with him. I am God Almighty ; that which Job arrived 
to, after his long trial ; I know, saith he, thou canst do ev- 
ery thing, and no thought of thine can be hindered. God 
hath spoken once, (saith the Psalmist,) twice have I heard 
this, that power belongs unto God. It was that which 
God saw it necessary frequently to instruct him in. For 
we are ready to be affected with the appearances of pre- 
sent power in creatures, and to suppose that all things will 
go according to their wills, because of their power. But 
it is quite otherwise ; all creatures are poor, feeble ciphers, 
that can do nothing ; power belongs to God ; it is a flower 
of his crown imperial, which he will suffer none to usurp ; if 
the proudest of men go beyond the bounds of his present 
permission, he will send worms to eat them up, as he did 
to Herod. 

It is utterly impossible we should walk before God, to 
his glory, or with any real satisfaction in our own souls, 
unless our minds are continually exercised with thoughts 
10 



110 OF SPIRITUAL MINDEDNESS. 

of his almighty power. Every thing that befals us, every 
thing that we hear of, which hath the least danger of it, 
will discompose our minds, and either make us tremble 
like the leaves of the forest, that are shaken with the wind, 
or betake ourselves to foolish or sinful relief, unless we are 
firmly established in the faith hereof. Consider the prom- 
ises of God to the church which are upon record, and yet 
unaccomplished ; consider the present state of the church 
in the world, with all that belongs to it ; in all the fears and 
dangers they are exposed to, and we shall quickly find, 
that unless this sheet-anchor be well fixed, we shall be toss- 
ed up and down at all uncertainties, and exposed to most 
violent temptations. Unto this end are we called hereunto 
by God himself, in his answer to the despondent complaints 
of the church in its greatest dangers and calamities. "Hast 
thou not known, hast thou not heard, that the everlasting 
God, the Lord, the Creator of the ends of the earth, 
fainteth not, neither is weary ? There is no searching of 
his understanding. He giveth power to the faint, and to 
them that have no might, he increaseth strength. Even 
the youths shall faint and be weary, and the young men 
shall utterly fall: but they that wait upon the Lord shall 
renew their strength : they shall mount with wings as ea- 
gles, they shall run and not be weary, they shall walk and 
not faint." 

Take one instance, which is the continual concernment 
of us all. We are obnoxious to death every moment. It 
is never the further from any of us, because w T e think not 
of it as we ought. This will lay our bodies in the dust, 
from whence they will have no more disposition nor pow- 
er in themselves to rise again, than any other part of the 
earth. Their recovery must be an act of almighty power, 
when God shall call,- and we shall answer him out of the 
dust. And it will transmit the soul into an invisible world, 
putting a final end to all relations, enjoyments, and cir- 
cumstances here below. I speak not of them who are 
stout-hearted and far from righteousness, who live and die 
like beasts, or under the power of horrible presumption, 
without any due thoughts of their future and eternal state. 
But as to others, what satisfaction can any man have in his 
life, whereon his all depends, and which is passing from 



OF SPIRITUAL MINDEDNESS. Ill 

him every moment ; unless he hath continual thoughts of 
the mighty power of God, whereby he is able to receive 
his departing soul, and to raise his body out of the dust ? 

Not to insist on more particulars; thus is it with them 
who are spiritually minded ; thus must it be with all, if we 
pretend a title to thai privilege. They are filed with 
thoughts of God, in opposition to that character of wicked 
men, that God is not in all their thoughts. And it is 
greatly to be feared, that many of us, when we come to 
be weighed in the balance, will be found too light. Men 
may be in the performance of outward duties ; they may 
hear the word with some delight, and do many things 
gladly; they may escape the pollutions that are in the 
world through lust, and not run into the same excess with 
other men ; yet may they be strangers to inward thoughts 
of God with delight and complacency. I cannot under- 
stand how it can be otherwise with them, whose minds are 
over and over filled with earthly things, however they may 
satisfy themselves with pretences of their callings and law- 
ful enjoyments. 

To w r alk with God, to live to him, is not merely to be 
found in an abstinence from outward sins, and in the per- 
formance of outward duties, though with diligence in the 
multiplication of them. All this may be done upon such 
principles, for such ends, with such a frame of heart, as to 
find no acceptance with God. It is our hearts that he re- 
quired, and we can no way give them to him, but by holy 
thoughts of him with delight. This is to be spiritually 
minded ; this it is to walk with God. Let no man deceive 
himself: unless we thus abound in holy thoughts of God, 
unless our meditation of him be sweet to us, all that we 
else pretend to will fail us in the day of our trial. 



CHAPTER X. 

Directions to such as complain that they know not how i& 
abide in holy thoughts of God, and heavenly things. 
Rules concerning stated Spiritual Meditation. 

Some will say, yea, many on all occasions do say, that 
there is not any thing in all their duty towards God wherein 
they are more at a loss, than they are in this one, of fixing 
their thoughts on things heavenly or spiritual. They 
acknowledge it a duty ; they see an excellency in it, with 
inexpressible usefulness. But although they often attempt 
it, they cannot attain to any thing, but what makes them 
ashamed of themselves. Their minds they find are un~ 
ZtZady, apt to wander to other things, and not to abide 
on the object which they design to meditation. Their 
abilities are small, their invention barren, their memories 
frail, and their judgments, to dispose of things into right 
order, weak. They know not what to think on for the 
most part ; and when they fix on any thing, they are imme- 
diately at a loss as to any progress, and so give over. 
Hence other things, or thoughts of other things, take ad- 
vantage to impose themselves on them, and what began in 
spiritual meditation ends in carnal vanity. On these 
considerations, oft-times they are discouraged to enter on 
the duty, oft-times give it over so soon as it is begun, and 
are glad if they come off without being losers by their en- 
deavors, which often befalls them. With respect to other 
duties, it is not so with them. To such to whom their 
defect is a burden ; who mourn under it, and desire to be 
freed from it, I shall offer the things that ensue. 

1. That sense of the vanity of our minds, which this 
consideration, duly attended to, will give us, ought greatly 
to humble our souls. Whence is it, that we cannot abide 
in meditations of things spiritual and heavenly ? Is it 



OF SPIRITUAL MINDEDNESS. 113 

because they are things worthless and unprofitable, so that 
it is to no purpose to spend our thoughts about them ? Or 
is it because the faculties and powers of our souls were not 
originally suited to the contemplation of them, and delight 
in them ? The cause, of all this evil, lies at our own doors. 
All this, and all other evils, came upon us by the entrance 
of sin. And therefore Solomon', in his inquiry after all 
the causes and effects of vanity, brings it under this head ; 
" Lo, this only have I found, that God made man upright ; 
but they have sought out many inventions." For hereby our 
minds, that were created in a state of blessed adherence 
to God, were wholly turned off from him, and not only so, but 
filled with enmity against him. In this state, that vanity 
which is prevalent in them, is both their sin and their pun- 
ishment. Their sin, in a perpetual inclination to things 
vain, sensual, and wicked. And their punishment, in that 
being turned off from the chiefest good, wherein alone rest 
is to be found, they are filled with darkness, and confusion, 
being like a troubled sea that cannot rest, whose waters 
cast up mire and dirt. 

By grace our minds are renewed ; that is, changed and 
delivered from this frame ; but they are so partially only. 
The principle of vanity is no longer predominant in us. 
But the remainders of it are effectually operative in all act- 
ings of our minds towards God, affecting them with uncer- 
tainty and instability. As he who hath received a great 
wound in any principal part of his body, though it may be 
so cured, as that death shall not immediately ensue there- 
on ; yet it may make him go weak and lame all his days, 
and hinder him in the exercise of all the powers of life. 
The vanity of our minds is so cured, as to deliver us from 
spiritual death; but yet such a wound, such a weakness, 
doth remain, as hinders us in all the operations of spirit- 
ual life. When there is war in any place, it behooveth 
them that are concerned, to have an eye to all their ene- 
mies. But if they are vigilant, in their opposition to those 
that are without, and in the mean time neglect such as trai- 
torously act within among themselves, betraying their coun- 
cils, and weakening their strength, they will be undoubtedly 
ruined. Wise men do first take care of what is within, as 
knowing if they are there betrayed, all they do against 
*I0 



114 OF SPIRITUAL ttl£TD£Dfir£9& 

their open enemies is to no purpose. In the warfare 
wherein we are engaged, we have enemies of all sorts that 
openly and visibly, in various temptations fight against our 
souls. These it is our duty to watch against. But it is 
this internal vanity of mind, that endeavors, in all things, 
to betray us, to weaken us in all our graces, or to hinder 
their due operations ; artd to open the doors of our hearts 
to our cursed enemies. If our principal endeavor be not 
to discover, suppress, and destroy this traitor, we shall not 
succeed in our spiritual warfare. 

This, therefore, being the original cause of all that dis- 
ability of mind as to steadiness in holy meditations, whereof 
you complain, labor to be humbled greatly, under a 
sense of the remainders of this vanity of mind. So some 
wholesome fruits may be taken from this bitter root, and 
meat may come out of this eater. If, when you cannot 
abide in holy thoughts of God, and your relation to him, 
you reflect on this cause of it to your further humiliation 
and self-abasement, your good designs and purposes are 
not lost. Let such an one say, " I began to think of God, 
of his love and grace in Christ Jesus, of my duty towards 
him; and where now in a few minutes do I find myself? 
I am got into the ends of the earth, into things useless and 
earthly ; or am at such a loss as that I have no mind to 
proceed in the work wherein I was engaged. O ! wretch- 
ed man that I am," what a cursed enemy have I within me ! 
I am ashamed of myself, weary of myself, loathe myself, 
who shall deliver me of this body of death? Such thoughts 
may be as useful to him, as those which he first designed. 

True it is, we can never be freed absolutely from all the 
effects of this instability of mind in this world. Unchange- 
able cleaving to God, always, in all the powers and affec- 
tions of our minds, is reserved for heaven. But yet great 
degrees may be attained in the conquest and expulsion of it, 
such as I fear few have experience of; yet ought all to 
labor after. If we apply ourselves as we ought, to the 
increase of spiritual light and grace ; if we labor diligently 
to abide and abound in thoughts of spiritual things, if we 
watch against the entertainment and approbation of thoughts 
whereby this vain frame is pleased and confirmed; there 
is, though not an absolute perfection, yet a blessed degree 



OF SPIRITUAL MINDEBNE5S. 115 

of heavenly mindedness to be attained, and therein the 
nearest approach to glory, that in this world we are capable 
of. If a man cannot attain an athletic constitution of health, 
or a strength like that of Sampson ; yet, if he be wise, he 
will not omit the use of such means as may make him to be 
useful in the ordinary duties of life. And ahhough we 
cannot attain perfection in this matter, which is our duty to 
be continually pressing after ; yet, if we are wise, we shall 
be endeavoring such a cure of this spiritual distemper, as 
that we may be able to discharge all the duties of the life 
of God. But if men, in all other things, feed the vanity 
of their own minds, if they permit them to rove continu- 
ally after things foolish, sensual, and earthly ; if they wil- 
fully supply them with objects to that end, and labor not 
by all means for the mortification of this evil frame ; in vain 
shall they desire or expect to bring them at any time, on 
any occasion, to be steady in the thoughts of heavenly 
things. If it be thus with any, as it is to be feared it is 
with many, it is their duty to mind the words of our Lord 
Jesus Christ in the first place, make the tree good, and 
then the fruit will be good, and not before. When the 
power of sanctifying grace hath made the mind habitually 
spiritual and heavenly, thoughts of such things will be nat- 
ural to it, and accompanied with delight. But they will 
not be so until the God of peace have sanctified us in our 
whole spirits, souls, and bodies, whereby we may be pre- 
served blameless, to the coming of Jesus Christ. 

2. Be always sensible of your own insufficiency to 
raise in your minds, or to manage spiritual thoughts, in a 
due manner. The advice given is expressly laid down by 
the apostle, in the instance of himself; " Not that we are 
sufficient of ourselves to think any thing as of ourselves, 
but our sufficiency is of God." He speaks principally of 
ministers of the gospel, and that of such as were most em- 
inently furnished with spiritual gifts and graces. And if it 
be so with them, and that with respect to the duties of their 
calling, how much more is it so with others, who have not 
their graces nor their offices? V» here fore if men, without 
regard to the present actual grace of God, and the supplies 
of his spirit, suppose that they can, of themselves, exercise 
their minds in spiritual thoughts, and so only fret at them- 



116 OF SPIRITUAL MINDEDNESS* 

selves when they fall into disappointment, not knowing 
what is the matter with them, they will live in a lifeless, 
barren frame, all their days. 

By the strength of their natural abilities, men may 
frame thoughts of God and heavenly things in their minds, 
according to the knowledge they have of them. They 
may methodize them by rules of art, and express them 
elegantly to others ; but even while they do so, they may 
be far enough from being spiritually minded ; for there 
may be in their thoughts no actings oj faith, love, or holy, 
delight in God, nor any grace at all. But such alone are 
things which we inquire after; such wherein the graces of 
the Spirit are in their proper exercise. With respect to 
them, we have no sufficiency in ourselves, all our sufficiency 
must be of God. 

3. Remember, that J have not at present treated of 
solemn, stated meditation ; concerning which, other rules 
and instr: ctious ought to be given. By solemn or stated 
meditation, 1 intend the thoughts of some subject spiritual 
and divine, with the fixing, forcing, and ordering our 
thoughts about it, with a design to affect our own hearts and 
souls with the matter of it, or the things contained in it. 
By this design it is distinguished from the study of the 
word, wherein our principal aim is to learn the truth, or to 
declare it to others. And so also from prater, whereof 
God himself is the immediate object. But in meditation 
it is the affecting of our own hearts with love, delight, and 
humiliation. At present, I have only showed what it is to 
be spiritually minded, or of what sort the course of our 
thoughts ought to be, with respect to all the occasions of 
the life of God. This persons may be in a readiness for, 
who are yet unskilful in stated meditation. For there is 
required to the latter such an exercise of our natural fac- 
ulties and abilities, as some, through their weakness and 
ignorance, are incapable of. But as to the former, it is not 
unattainable by any in whom is the spirit of faith and love. 
For it is but the frequent actings of them that I intend. 
Wherefore, do your hearts lead you to many thoughts of 
God and spiritual things? Do they spring up in you, as 
water in a well of living waters ? Are you ready, on all 
occasions, to entertain such thoughts, and to be conversant 



OF SPIRITUAL MINDEDNESS. 117 

with them, as opportunity offers itself? Do you labor to 
have in readiness what is useful for you, with respect to 
temptations and duties? Is God in Christy and the things 
of the gospel, the ordinary retreat of your souls? Though 
you should not be able to carry on an ordinary, stated med- 
itation in your minds, yet you may be spiritually minded. 

A man may not have a capacity and ability to carry on 
a great trade of merchandize in the world. The knowl- 
edge of all sorts of commodities and seasons of the world, 
and nations of it, with those contrivances and accounts 
which belong to such trade, may be above his comprehen- 
sion, and he may quickly ruin himself in undertaking such 
an employment. Yet may the abilities of this man serve 
him well enough to carry on a retail trade in a private shop, 
wherein perhaps he may thrive as well, and get as good an 
estate, as any of those whose greater capacities lead them 
forth to more large and hazardous employments. So it 
may be with some in this case. The natural faculties of 
their minds are not sufficient to enable them to stated med- 
itation. They cannot cast things into method and order; 
nor frame the conceptions of their minds into words signifi- 
cant and expressive; yet as .to frequency of thoughts of 
God, they may thrive and be skilful beyond most others of 
greater natural abilities. Howbeit, because even stated 
meditation is a necessary duty; I shall have regard thereto 
in the following direction; wherefore, 

4. Whatever principle of grace we have in our minds, 
we cannot attain to a ready exercise of it in spiritual medi- 
tation without great diligence, nor without great difficulty. 

As good it is for a poor man to expect to be rich in this 
world without industry, or a weak man to be strong and 
healthy without food and exercise ; as to be spiritually 
minded without an earnest endeavor after it. It may be in- 
quired, what is requisite thereto? And we may name 
some of those things, without which such an holy frame 
will not be attained. As, 

(1.) A continual watch is to be kept on the soul against 
the incursions of vain imaginations, especially in such sea- 
sons wherein they are apt to obtain advantage. If they 
are suffered to make an inroad into the mind, if we accus- 
tom ourselves to give them entertainment, if they are wont 



118 



OF SPIRITUAL M1NDEDNESS. 



to lodge within ; in vain shall we hope or desire to be spi- 
ritually minded. Herein consists a principal part of that 
duty which our Saviour so frequently, so emphatically 
chargeth on us all ; namely, to watch. Unless we keep 
a strict watch herein, we shall be betrayed into the hands 
of our spiritual enemies; for all such thoughts are but mak- 
ing provision for the flesh to fulfil its desires in the lust 
thereof, however they may be disappointed as to actual 
sin. This is the substance of the advice given us in charge, 
Prov. iv. 23. Keep thy heart with all diligence, for out of 
it are the issues of life. 

(2.) Careful avoidance of all societies and businesses of 
this life, which are apt, under various pretences, to draw and 
seduce the mind to an earthly or sensual frame. If men will 
venture on those things which they have found by experi- 
ence, or may find by observation, seduce and draw oft" their 
minds from an heavenly frame to that which is contrary 
thereto, and will not watch to their avoidance, they will be 
filled with the fruit of their own ways. Indeed by the 
common converse of professors among themselves and oth- 
ers, walking, talking, and behaving themselves like other 
men, being as fullpf the world as the world is of itself; 
tbey have lost the grace of being spiritually minded within, 
and stained the glory of profession without. The rule ob- 
served by David will manifest how careful we ought to be 
herein. " I said, I will take heed to my ways, that I sin 
not with my tongue : I will keep my -mouth with a bridle 
while the wicked is before me. I was dumb with silence ; 
I held my peace even from good, and my sorrow was stir- 
red. My heart was hot within me : while I was musing 
the fire burned ; then spake I with my tongue." 

(3.) An holy constraint put on the mind to abide in the 
duty of spiritual thoughts and meditations ; pressing it con- 
tinually with the consideration of their necessity and use- 
fulness. The more inward and purely spiritual any duty 
is, which hath no outward advantages, the more prone will 
the mind be to decline from it. It will be so, more from 
private prayer than public, more from meditation than pray- 
er. And other things will be apt to draw it aside from ob- 
jects without, and various stirrings of the affections within. 
An holy constraint is to be put upon it, with a sudden re- 



OF SPIRITUAL MINDEDNESS. 



119 



jection of what rises up to its diversion or disturbs re. 
Wherefore, we are to call in all constraining motives, such 
as the consideration of the love of Christ, to keep the mind 
steady to its duty. 

(4.) Diligent use of means to furnish the soul with that 
light and knowledge of heavenly things, wich may admin- 
ister continual matter of holy thoughts and meditations, 
from within ourselves. The want hereof is that which 
keeps many from the least proficiency in these duties. As 
a man may have some skill or ability for a trade, yet if he 
have no materials to work upon, he must sit still and let his 
trade alone. And so must men do to the work of holy 
meditation: whatever be the ability of the natural facul- 
ties, their inventions or memories, if they are not furnished 
with knowledge of things spiritual and heavenly, which are 
the subject matter of such meditations, they must let their 
work alone. Hence the apostle prays for the Colossians, 
that the word of God might dwell in them richly in all wis- 
dom. That is, that they might abound in the knowledge 
of the mind of Christ, without which we shall be unfit for 
this duty. 

(5.) Steadiness in our conflict with Satan , who, by vari- 
ous artifices and the injection of fiery darts, labors contin- 
ually to divert us from the duties. He who is furnished in 
any measure with spiritual wisdom and understandings 
may find him more sensibly at work in his craft and oppo- 
sition with respect to this duty, than any other way. When 
we stand thus before the Lord, he is always at our right 
hand to resist us; and oft-times his strength is great. 
Steadiness in the resistance of him, on these occasions, 
is one great part of our spiritual warfare. And we may 
know that he is at work, by his engines and methods. For 
they consist in his suggestion of foolish, or corrupt imagin- 
ations. When they begin to rise in our minds, at such 
times as we would engage them in spiritual meditations, we 
may know assuredly from whence they are. 

(6.) Mortifications to the world in our affections and de- 
sires, with moderation in our endeavors after the needful 
things of it, are also necessary ; yea, to that degree, that 
without them no man can in any sense be said to be spirit- 
ually minded. For otherwise our affections cannot be so 



120 OF SPIRITUAL MINDEDNESS. 

preserved under the power of grace, as that spiritual things 
may be always serviceable to us. 

Some, it may be, will say, that" if all these things are re- 
quired, it will take up a man's weole life and time to be spir- 
itually minded. They hope they may attain it at an easier 
rate. 

I answer ; that however it may prove an hard saying to 
some, yet I must say it, and my heart would reproach me 
if I should not say, that if the principal part of our time 
be not spent about these things, whatever we suppose, we 
have indeed neither life nor peace. The first fruits of all 
were to be offered to God ; and in sacrifices he required 
the blood, and the fat of the inwards. If the best be not 
his, he will have nothing. It is so as to our time. Tell 
me, I pray you, how you can spend your lives to better 
purpose ; and I shall say, Go on and prosper. Do you 
think you came into this world to spend your whole time 
and strength in your employments, your trades, your pleas- 
ures, to the satisfaction of the will of the flesh and of the 
mind ? Have you time enough to eat, to drink, to sleep, to 
talk unprofitably, it may be corruptly, in all sorts of unne- 
cessary societies, but have not enough to live to God, in the 
very essentials of that life which consists in these things ? 
Alas ! you came into the world under the law, it is appoint- 
ed unto men once to die, and after this the judgment ; and 
the end why your life here is granted to you, is, that you 
may be prepared for that judgment. If this be neglected, 
if the principal part of your time be not improved with re- 
spect to this end, you will fall under the sentence of it to 
eternity. 

But men are apt to mistake in this matter. They may 
think that these things tend to take them off from their law- 
ful employments and recreations, which they are generally 
afraid of, and unwilling to purchase any frame of mind at 
so dear a rate. They may suppose, that to have men spir- 
itually minded, we would make them mopes, and to disre- 
gard all the lawful occasions of life. But let not any be 
mistaken ; I am not upon a design that will be easily, or, it 
may be, honestly defeated. Men are able to defend them- 
selves in their callings and enjoyments, and to satisfy their 
consciences against any persuasions to the contrary. Yet 



OF SPIRITUAL MINDEDNESS. 121 

there is a season, wherein we are obliged to part with all 
we have, and give up ourselves wholly to follow Christ in 
all things. .Mat. xix. 21. And if we neglect or refuse it 
in that season, it is an evidence that we are hypocrites. 
And there was a time when superstition had so much pow- 
er on the minds of men, that multitudes were persuaded to 
forsake, to give up all their interest in relations, callings, 
goods, possessions, and betake themselves to tedious pil- 
grimages, yea, hard services in war, to comply with that 
superstition ; and it is not the glory of our profession, that 
w r e have so few instances of men parting with all, and giving 
up themselves to heavenly retirement. But I am at pres- 
ent on no such design ; I aim not to take men out of their 
lawful earthly occasions, but to bring spiritual affections and 
thoughts into the management of them all. The things 
mentioned will deprive you of no time you can lay a claim 
to, but will sanctify it all. 

I confess, he must be a great proficient in spirituality, 
who dares venture on an absolute retirement, and he must 
be well satisfied that he is not called to an usefulness among 
men inconsistent therewith. Yet men under the due exer- 
cise of grace, may attain to a fixedness in heavenly medi- 
tation, and to a blessed advancement of all grace, and a 
near approach to glory. And I would hope it was so with 
many of them in ancient times who renounced the world, 
with all circumstances of relations, state, inheritances, and 
betook themselves to retirement in wildernesses, to abide 
always in divine contemplation. But afterwards, when 
multitudes, whose minds were not so prepared, by a real 
growth in all grace, and mortification to the world, as they 
were, betook themselves under the same pretences to a 
monastical retirement, the devil, the world, sensual lusts, su- 
perstition, and all manner of evils pursued them, found 
them out, possessed them, to the unspeakable damage and 
scandal of religion. 

This therefore is not that which 1 invite the common sort 
of believers to. The generality of Christians have lawful 
callings, employments, and businesses, which ordinarily 
they ought to abide in. That they also may live to God in 
these occasions, they may do well to consider two things. 

(I.) Industry in men's callings, is a thing in itself very 
11 



122 OF SPIRITUAL MINDEDNESS. 

commendable. If in nothing else, it hath an advantage 
herein, that it is a means to preserve men from those excess- 
es in lust and riot, which otherwise they are apt to run into. 
And if you consider the two sorts of men, whereunto the 
generality of men are distributed, namely, of them "who 
are industrious in their affairs, and those who spend their 
time, as far as they are able, in idleness and pleasure," the 
former sort are far more amiable and desirable. Howbeit, 
it is capable of being greatly abused. Earthly minded- 
ness, covetousness, devouring things holy as to times and 
seasons of duty, uselessness, and the like pernicious vices, 
invade and possess the minds of men. There is no law- 
ful calling that absolutely excludes this grace of being spir- 
itually minded in them that are engaged in it, nor any that 
includes it. Consider the ministry : it calls on those that 
are employed in it, to have their thoughts conversant about 
heavenly things. They are to study about them, to medi- 
tate on them, to commit them to memory, to speak them out 
to others. It will be said, Surely such men must needs be 
spiritually minded. — But a man may with great industry 
engage himself about these things, and yet this mind be 
most remote from being spiritual. The event declares 
that it may be so, and the reasons of it are manifest. It 
requires more watchfulness, more care, more humility, for a 
minister to be spiritually minded in the discharge of his 
calling, than to any sort of men in theirs : and that, because 
the commonness of the exercise of such thoughts, with 
their design upon others in their expression, will take off 
their power and efficacy. And he will have little benefit 
by bis own ministry, who aim not, in the first place, at an 
experience in his own heart of the power of the truths 
which he teaches to others. And there is evidently as 
great a failing herein among us, as among any other sort of 
Christians, as every occasion of trial demonstrates. 

(2.) Although industry in any honest calling be allow- 
able, yet unless men labor to be spiritually minded in the 
exercise of that industry, they have neither life nor peace. 
Hereunto all the things before mentioned are necessary ; 
I know not how any of them can be abated, yea, more is 
required than is expressed in them. If you burn this 
roll, another must be written, and many like things must 



OF SPIRITUAL MINDEDNESS. 



123 



be added to it. And the objection from the expense of 
time in the observance of them, is of no force. For a 
man may do as much work whilst he is spiritually minded, 
as whilst he is carnal. Spiritual thoughts will no more 
hinder you in your* callings, than those that are vain and 
earthly, which all sorts of men can find leisure for, in the 
midst of their employments. If you have filled a vessel 
with chaff, yet you may pour into it a great deal of water, 
which will be contained in the same space. And if it be 
necessary that you should take in much of the chaff of the 
world into your minds, yet are they capable of such meas- 
ures of grace as shall preserve them sincere to God. 

5. This frame will never be preserved, nor the duties 
mentioned be ever performed in a due manner, unless we 
dedicate some part of our time peculiarly to them. I speak 
to them only concerning whom I suppose that they do daily 
set apart some portion of time to holy duties, as prayer 
and reading of the word, and find, by experience, that it 
succeeds well with them. For the most part, if they lose 
their seasons, they lose their duties. For some have com- 
plained, that the urgency of business, and multiplicity of 
occasions, driving them at first from the fixed time of their 
duties, hath brought them into a course of neglecting duty 
itself. Wherefore, it is our wisdom to set apart constantly 
some time to the exercise of our thoughts about spiritual 
things in the way of meditation. And 1 shall close this dis- 
course with some directions in this particular, to them who 
complain of their disability for the discharge of this duty. 

(1.) Choose a time of freedom from other occasions 
and diversions. And because it is our duty to redeem time 
with respect to holy duties, such a Reason may be the more 
useful, the more the purchase of it stands us in. We are 
not at any time, to serve God with what costs us nought, 
nor with any time that comes within the same rule. If we 
will allow only the refuse of our time to this duty, when 
we have nothing else to do, and it may be, are ft for noth- 
ing else, we are not to expect any great success in it. This 
is one reason why men are so lifeless in spiritual duties, 
namely, the seasons which they allot to them. When the 
body is wearied with the labors of the day, and the mind 
indisposed, even by the means of necessary refreshment, 



124 OF SPIRITUAL MINDEDNESS. 

men think themselves special fit to treat with God about 
the great concerns of his glory, and their own souls. This 
is that which God condemned! by the prophet. " And if 
you offer the blind for sacrifice, is it not evil ? And if you 
offer the lame and sick, is it not evil? Offer it now unto 
thy governor, will he be pleased with thee, or accept thy 
person ?" Both the law of nature, and all the laws of 
holy institutions, require that we should serve God with the 
best that we have. And shall we think to offer that time 
to God, wherein we are unfit to appear before an earthly 
ruler? Yet such, in my account, are the seasons, espe- 
cially the evening seasons, that most men choose for the 
duties of their holy worship. If, therefore, you seriously 
intend this duty, choose the seasons for it wherein you are 
the most fit, when even the natural vigor of your spirits is 
most free and active. Possibly some will say, this may be 
such a time as when the occasions of the world call most 
earnestly for your attendance to them. I say that is the 
season I would recommend. And if you can conquer your 
minds to redeem it for God at that rate, your endeavors in 
it will be prosperous. However, trust not to times that 
will offer themselves. Take them not up at hazard. Let 
the time itself be a free-will offering to God, taken from 
the top of the heap, or the choicest part of your useful 
time. 

(2.) Preparation of mind to a due reverence of God 
and spiritual things, is required. When we go about this 
duty, if we rush into thoughts of heavenly things without 
a reverential preparation, we shall quickly find ourselves 
at a loss. Grace to serve God with reverence and godly 
fear, is required in all things wherein we have to do with 
him, as in this duty we have, in an immediate and especial 
manner. Endeavor,' therefore, in the first place, to get 
your hearts deeply affected with an awful reverence of God, 
and an holy regard to the heavenly nature of the things 
you would meditate upon. Hereby your minds will be 
composed, and the roots of other thoughts, be they vain 
or earthly, which are apt to arise and divert you to this 
duty, will be cast out. If various thoughts conflict in our 
minds, some for this world, and some for another, those for 
this world may carry it for a season. But where a duQ 



OF SPIRITUAL MINDEDNESS 125 

reverence of God hath cast out the bond-woman and her 
children, the workings of the flesh in its vain thoughts and 
imaginations, the mind will be at liberty to exercise itself 
on spiritual things. 

(3.) Earnest desires after a renewed sense of spiritual 
things, are required. If we engage in this duty merely on 
a conviction of the necessity of it, or set ourselves about it 
because we think we ought to do so, and it will not be well 
utterly to neglect it, we may not expect to be successful in 
it : but when the soul hath at any time tasted that the Lord 
is gracious ; when its meditations on him have been sweet ; 
when spiritual things have had a relish in the mind and it 
comes to this duty with earnest desires to have the like 
tastes, the like experience, yea, to have them increased ; 
then is it in the way of an hopeful progress. And this also 
will make us persevere in our endeavors to go through with 
what we undertake ; namely, when we do know, by former 
experience, what is to be attained in it, if we dig and search 
for it, as treasure. 

If you shall think that the right discharge of this duty 
may be otherwise attained ; if you suppose that it deserves 
not all this cost and charge about it ; judge by what is past, 
whether it be not adviseable to give it over and Jet it alone. 
As good lie quietly on the ground, as continually attempt 
to rise, and never once to effect it. Remember how many 
successive attempts you have made, and all have come to 
nothing, or that which is as bad as nothing. 

When after this preparation you find yourselves yet per- 
plexed and entangled, not able comfortably to persist in 
spiritual thoughts, to your refreshment, take these directions 
for your relief. 

Cry to God for help. Bewail the darkness, weakness, 
and instability of your minds, so as to groan within your- 
selves for deliverance. And if your designed meditations 
issue only in a gracious sense of your own insufficiency, 
with application to God for supplies of strength, they are 
by no means lost. The thoughts of Hezekiah, in his med- 
itations, did not seem to have any great order or consis- 
tency, when he so expressed them ; " like a crane or a 
swallow, so did I chatter : I did mourn as a dove : mine 
eyes failed with looking upwards ; O Lord I am oppressed, 
*11 



126 OF SPIRITUAL MINDEDNESS. 

undertake for me." When the soul labors sincerely for 
communion wilh God, but sinks into broken confused 
thoughts under the weight of its own weakness, yet if he 
looks to God for relief, his chattering and mourning will 
be accepted with God, and profitable to himself. 

Supply the brokenness of your thoughts with ejaculatory 
prayers, according as either the matter of them, or your 
defect in the management of them doth require. So was 
it with Hezekiah in the instance before mentioned ; where 
his meditations were weak and broken, he cries out in the 
midst of them, O Lord 1 am oppessed, undertake for me. 
And meditation is properly " a mixture of spiritual appre- 
hension of God and heavenly things, in the thoughts and 
conceptions of the mind, with desires and supplications 
thereon. 

It is good and profitable to have some special designed 
subject of meditation in our thoughts. 1 have at large 
declared before what things are the prcper objects of the 
thoughts of them that are spiritually minded. But they 
may be more peculiarly considered as the matter of de- 
signed meditation. And they may be taken out of some 
especial spiritual experience that we have lately had, or 
some ivarnings we have received of God, or something 
wherewith we have been peculiarly affected in the reading 
or preaching of the word, or what we find the present 
frame of our souls to require ; or that which most fre- 
quently supplies all, the person and grace of our Lord 
Jesus Christ. If any thing of this nature be peculiarly 
designed, antecedently to this duty, and a season be sought 
for it, the mind will be kept from wandering after variety 
of subjects, wherein it is apt to lose itself, and bring nothing 
to perfection. 

Lastly, be not discouraged with an apprehension, that 
all that you can attain to in the discharge of this duty, is 
so little, so contemptible, as that it is to no purpose to per- 
sist in it. Nor be wearied with the difficulties you meet 
with in its performance. You have to do with him only 
in this matter, who will not only break the bruised reed, nor 
quench the smoking flax ; whose will it is, that none should 
despise the day of small things. And if there be in this 
duty a ready mind, it is accepted according to what a man 



OF SPIRITUAL MINDEDNESS. 127 

hath, and not according to what he hath not. He that can 
bring into this treasury only the mites of broken desires and 
ejaculatory prayers, so they be his best, shall not come be- 
hind them who cast into it out of their great abundance, 
ability, and skill. To faint and give out, because we 
cannot arise to such a height as we aim at, is a fruit of 
pride and unbelief. He who finds himself to gain nothing 
by continual endeavors after holy, fixed meditations, but 
only a living active sense of his own vileness and unwor- 
thiness, is a sufficient gainer by all his pains. But ordi- 
narily it shall not be so ; constancy in the duty, will 
give ability for it. Those who conscientiously abide in its 
performance, shall increase in light, and experience, until 
they are able to manage it with great success. These few 
plain directions may possibly be of some use to the weaker 
sort of Christians, when they find a disability in themselves 
to the discharge of this duty. 



PART II. 



CHAPTER XI. 

The seat of Spiritual Mindedness in the Affections. The 
means used by God himself, to call the Affections of men 
from the World. 

In the account given at the entrance of this discourse, 
of what it is to be spiritually minded, it was reduced to 
three heads. 

First, The habitual frame of the mind in its affections. 

Secondly, The usual exercise of the mind in its thoughts, 
about heavenly things. 

Thirdly, Its complacency in spiritual things, so thought 
and meditated on. 

The second of these hath hitherto alone been spoken of. 
The^rs^ and last I shall now handle together, and therein 
comprehend the account of what it is to be spiritually 
minded. 

The greatest contest of heaven and earth is about the 
affections of the poor worm, which we call man. That 
the world should contend for them, is no wonder. It is 
the best that it can pretend to. All things here below are 
capable of no higher ambition than to be possessed of the 
affections of men. And as they lie under the curse, it can 
do us no greater mischief than by prevailing in this design. 
But that the holy God should engage in the contest, and 
strive for the affections of man, is an effect of infinite con- 
descension and grace. This he doth expressly ; my Son, 
saith he, give me thy heart. It is our affections he asketh for, 
and comparatively nothing else ; to be sure he will accept 
of nothing from us without them. The most fat and cost- 
ly sacrifice will not be accepted, if it be without a heart. 
AH the dispensations of his will, by his word ; all the de- 



OF SPIRITUAL MINDEDNESS. 



129 



signs of his effectual grace, are suited to this end, namely, 
to recover the affections of man to himself. So he ex- 
pressed himself concerning his word. " And now, Israel, 
what doth the Lord thy God require of thee, but to fear 
the Lord thy God, to walk in all his ways, and to love, and 
to serve the Lord thy God with all thy heart, and with all 
thy soul :*' And as to the word of his grace, he declares 
it to the same purpose. " And the Lord thy God will 
circumcise thy heart, and the heart of thy seed ; to love 
the Lord thy God with all thy heart, and with all thy soul." 

And on the other side, all the artifices of the world, all 
the paint it puts on its face, all the great promises it makes, 
all the false appearances and attires it clothes itself with, 
by the help of Satan, have no other end but to draw the 
affections of men to itself. — And if the world be preferred 
before God, in this address which is made to us for our af- 
fections, we shall justly perish with the world to eternity; 
and be rejected by him whom we have rejected. 

Our affections are all we have to bestow ; the only pow- 
er of our souls, whereby, if we may, we give away our- 
selves from ourselves, and become another's. Other fac- 
ulties of our souls, even the most noble of them, are suited 
to receive in to our own advantage ; by our affections we 
can give away ivhat we are, and have. Hereby, we give 
our hearts to God, as he requireth. Wherefore to biro we 
give our affections, to whom we give ourselves, and all that 
we have ; and to whom we give them not, whatever we 
give, we give nothing at all. 

In what we do to or for others ; whatsoever is praise- 
worthy in it, proceeds from the affections wherewith we do 
it. To do any thing for others without an animating af- 
fection, is but a contempt of them ; for we judge them 
really unworthy that we should do any thing for them : 
to give to the poor upon their importunity, without pity 
or compassion; to supply the wants of saints without 
love and kindness, with other duties of the like nature, 
are things that can recommend us neither to God nor 
men. It is so in general with God and the world. What- 
ever we do in the service of God, whatever we un- 
dergo, or suffer for his name's sake, if it proceed not from 
the cleaving of our souls to him by our affections, it is de-. 



130 



OF SPIRITUAL MINDEDNESS. 



spised by him. And however, on the other hand, we may 
be diligent, and sedulous about the things of this world, 
yet, if it have not our affections, we are not of the world. 
They are the seat of all sincerity, the life and soul of every 
thing that is praise-worthy ; whatever men pretend, as 
their affections are, so are they. 

Affections are in the soul as the helm in the ship ; if it be 
laid hold on by a skilful hand, he turneth the whole vessel 
which way he pleaseth. If God hath the powerful hand 
of his grace upon our affections, he turns our soul to a 
compliance with his institutions, instructions, afflictions, all 
sorts of providences, and in mercy holds them firm against 
all storms of temptations, that they shall not hurry them 
on pernicious dangers. Such a soul alone is pliable to all 
intimations of God's will. 

All others are stubborn and stout-hearted, and far from 
righteousness. And when the world hath the hand on our 
affections, it turns 'the whole industry of the soul, to its 
concerns. And it is in vain to contend with any thing that 
hath the power of our affections in its disposal, it will pre- 
vail at last. 

On all these considerations, it is of the highest impor- 
tance to consider aright how things are in our affections, 
and what is their prevailing bent. Iron sharpeneth iron, 
so a man sharpeneth the countenance of his friend. Every 
man hath his edge, which may be sharpened by outward 
helps and advantages : the predominant inclination of a 
man's affections is his edge. According as that is set, that 
way he is sharp and keen, but blunt to all other things. 

Now because it must be, that our affections are either 
spiritual or earthly in a prevailing degree ; that either God 
hath our hearts, or the world ; that our edge is towards 
heaven, or towards things here below; before I come to 
give an account of the nature and operations of spiritual 
affections, I shall consider some of these motives which 
God is pleased to make use of, to call off our affections 
from the desirable things of this world ; for as they are 
such, as cannot be neglected, without the greatest con- 
tempt of divine wisdom and goodness, so they serve to en- 
force those arguments that are proposed to us, to set our 
affections on things above, which is to be spiritually minded? 






OF SPIRITUAL MINDEDNESS. 131 

First. He hath, in all manner of instances, peered 
contempt on the things of this work/, in comparison of 
things spiritual and heavenly. All things here helow were 
at first made beautiful, and were declared by God himself 
to be exceeding good. They were then desirable to men, 
and the enjoyment of them would have been a blessing, 
without danger of temptation ; but since the entrance of 
sin, whereby the world fell under the power of Satan, the 
things of it in his management, are become effectual means 
to draw off the heart and the affections from God. Being 
now in this condition, through the craft of Satan., God hath 
showed, by various instances, that they are all vain, and 
every way to be despised, in comparison of things eternal. 
He did it most signally in the life and death of Christ. 
What can be found in this world, after the Son of God 
hath spent his life in it, not having where to lay his head ; 
and after he went out of it on the cross ? Had there been 
aught of real worth here below, certainly he had enjoyed, 
if not crowns and empires, which were all in his power ; 
yet such possessions as men of sober and moderate affec- 
tions, esteem a competency. But things were quite other- 
wise disposed, to manifest that there is nothing of value in 
those things, but only to support nature to the performance 
of service to God. He never attained, more than daily 
supplies of bread out of the stores of Providence, and 
which alone he hath instructed us to pray for. In his cross 
the world proclaimed all its good qualities, and hath given 
to them that believe, its naked face to contemplate. Hence 
is that inference of the apostle, " But God forbid that I 
should glory, save in the cross of our Lord Jesus Christ, 
whereby the world is crucified to me, and I to the world." 
Whither so fast, my friend ? " What meaneth this ris- 
ing so early, and going to bed late, eating the bread of care- 
fulness ?" Why this diligence? Why these contrivances? 
Why these hoardings of wealth? To what end is all this 
care and counsel ? Alas ! saith one, it is to get enough of 
this world for me and my children, to raise an estate for 
them, which, may be a competency, to give them some sat- 
isfaction in their lives, and some reputation in the world. 
Fair pretences ! neither shall I ever discourage any from 



132 OF SPIRITUAL M1NDEDNESS. 

the exercise of industry in their lawful callings : but yet 1 
know, that with many, this is but a pretence for a shameful 
engagement of their affections to the world. Wherefore, 
in all these things, have an eye to Jesus, the author and 
finisher of our faith: behold how he is set before us in 
the gospel, poor, despised, reproached, persecuted, nailed 
to the cross, and all this by the world. Whatever be your 
designs and aims, let his cross continually interpose be- 
tween your affections and this world. If you are believ- 
ers, your hopes are, within a few days, to be with him for 
ever more. To him you must give an account of your- 
selves, and what you have done in this world : will it be 
accepted with him to declare what you have saved of this 
world : what you have gained ; and what you have left 
behind you ? Was this any part of his employment ? 
Hath he left us an example for any such course ? No man 
can set his affections on things here below, who hath any 
regard to the pattern of Christ, or is in any measure influ- 
enced with the power of his cross. 

What he did forego and trample on for our sake, that 
ought not to be the object of our affections ; nor can 
such affections prevail in us, if he dwell in our hearts by 
faith. 

He hath done the same in his dealings with the apostles, 
and generally with all that have been most dear to him, 
and instrumental of his glory in the world. He had great 
work to do by the apostles. The laying of the founda- 
tions of the glorious kingdom of Christ was committed to 
them. Who would not think that he should provide for 
them, if not principalities or popedoms, yet at least arch- 
bishoprics, and bishoprics, with other good ecclesiastical dig- 
nities and preferments ? Hereby might they have been made 
meet to converse with princes, and had been freed from the 
contempt of the vulgar ; but Infinite Wisdom did other- 
wise dispose of them and their concerns in this world ; for 
as God was pleased to exercise them with the common af- 
flictions and calamities of this life, which he makes use of 
to take off the sweetness of present enjoyments, so they 
lived and died in a condition of poverty, persecution, and 
reproach. God set them forth as examples as to other 
ends, namely, of light, grace, zeal and holiness in their 



OF SPIRITUAL MINDEDNESS 133 

lives, so to manifest of how little concernment to our own 
blessedness, or an interest in his love, is the abundance of 
all things here below, as also, that the want of them all 
may consist with the highest participation of his love and 
favor. " For I think that God hath set forth us the apos- 
tles last, as it were, appointed to death. For we are made 
a spectacle to the world, and to angels, and to men. Even 
to this present hour we both hunger and thirst, and are 
naked, and are buffeted, and have no certain dwelling- 
place, and labor, working with our own hands : being re- 
viled, we bless ; being persecuted, we suffer it ; being 
defamed, we entreat : we are made as the filth of the 
world, and are the offscouring of all things to this day." 
And if this consideration be not of weight with others, un- 
doubtedly it ought to be so with them who are called to 
preach the gospel, and are the successors to the apostles. 
There can be nothing more absurd, nothing more opposite 
to the wisdom and will of God, in his dealings with those 
first and most honorable dispensers of it, than for such 
persons to follow greedily after secular advantages, and 
honor. 

God continues to cast contempt on these things, by giv- 
ing always incomparably the greatest portion of them to 
the vilest men, and his own avowed enemies. Those mon- 
sters of men, Nero and Heliogabalus, had more power 
over the things of this world, than ever bad the best of 
men. Look on all the principal treasures and powers of 
this world, as in the hands of one of these monsters, and 
there disposed of by Divine Providence, and you may see 
at what rate God values them. 

At this day, the most noble, and fruitful parts of the 
earth, are given to the great Turf:, with some other east- 
ern potentates, either .Mahometans or Pagans, who are 
prepared for eternal destruction. 

Doth not God proclaim herein, that the things of this 
world are not to be valued or esteemed ? If they had a 
real worth in themselves, would the holy and righteous God * 
make such a distribution of them ? Who would set his 
heart on those things which God poureth into the bosoms 
of the vilest men, to be a snare to them here, and an ag- 
gravation of their condemnation for ever? It seems, you 
12 



134 OF SPIRITUAL MINDEDNESS. 

may go and take the world, and take the curse, death and 
hell along with it ; and what will it profit a man to gain 
the whole world and lose his own soul? 

He doth continue to give perpetual instances of their 
uncertainty in the utter disappointment of men that have 
had expectations from them. The instances so multiplied, 
as that most men in the world, unless they are like the fool 
in the gospel, who bade his sou! take its ease for many 
years, because his barns were full, live in perpetual appre- 
hensions, that they shall speedily lose whatever they enjoy ; 
or are under the power of a stupid security. By these 
ways, doth God cast contempt on all things here below ; 
discovering the folly and falseness of the promises which 
the world makes to allure our affections to itself. 

Secondly. God hath added to their vanity, by shorten- 
ing the lives of men, to so uncertain a season, as it is im- 
possible they should take any solid satisfaction in what they 
enjoy here below. So it is expressed by the Psalmist. 
"Behold thou hast made my days as an hand-breadth, and 
my age is nothing before thee." 

God hath reduced the life of man to the small pittance 
of seventy years ; casting what may fall out of a longer 
continuance into travail and sorrow. Besides, that space 
is shortened with the most, by various and innumerable in- 
cidents. In these seventy years, consider how long it is be- 
fore men begin to have a relish of the things of this life ; 
how many things fall in to make us weary of them before 
the end of our days ; how few among us, not one of a thou- 
sand, attain that age; what is the uncertainty of all men 
living, as to the continuance of their lives to the next day ; 
and we shall see that God hath left no such season for their 
enjoyment, as might put a value upon them. And when, 
on the other hand, it is remembered, that this man, who is 
of such short continuance in this world, is yet made for 
eternal blessedness or misery, which state depends wholly 
on his interest in things above, they must forfeit all their 
reason, as well as bid defiance to the grace of God, who 
give them up for things below. 

Moreover, God hath openly and fully declared the dan- 
ger that is in these things, as to their enjoyment and use ; 
and what multitudes of souls miscarry, by an inordinate 



OF SPIRITUAL MINDEDNESS. 135 

adherence to them ! For they are the matter of those 
temptations, whereby the souls of men are ruined forever; 
the fuel that supplies the fire of their lusts, until they are 
consumed by it. 

Men, under the power of spiritual convictions, fall not 
into sin, fail not eternally, but by the means of temptation. 
That is the mire wherein this rush doth grow. — For others 
who live and die in the madness and wildness of nature, 
without any restraint from the power of convictions, need 
no external temptations, but only opportunities to exert 
their lusts. But those who by any means are convinced of 
sin, righteousness, and judgment, fall not into actual * : " 
but upon temptations. Whatever it be, which prevautth 
on a convinced person, to sin, that is temptation, V here- 
fore, this is the great means of ruin to the souls of men. 

Now, though there are many principles of temptation, 
many causes that actually concur -in its efficacy, as Satan, 
and other men, yet the matter of almost all ruinous temp- 
tations is taken out of this world, and the things of it. 
Thence doth satan take all his darts ; thence do evil men 
derive all the means whereby they corrupt others, and 
thence is all the fuel of sin and lust taken. And which 
adds to this evil, all that is in the world contributes its ut- 
most thereto. "All that is in the world, is the lust of the 
flesh, the lust of the eyes, and the pride of life." It is not 
a direct formal enumeration of the things that are in the 
world, nor a distribution of them under several heads ; but 
it is so of the principal lusts of the minds of men, whereto 
all things are subservient. Wherefore, not only the matter 
of all temptations, is taken from the world, but everything 
that is in the world is apt to be abused to that end. For 
it were easy to show, that there is nothing valuable in this 
whole world, but it is reducible to a subserviency to one or 
other of these lusts, and is applicable to the service of 
temptations. 

When men hear of these things, they are apt to say to 
unclean persons, drunkards, oppressors, proud, ambitious 
persons, it may be so; but as to them, they use the things 
of this world with a due moderation, so as they are no snare 
to them. But if the affections of men are set upon them, 



136 OF SPIRITUAL MINDEDNESS. 

one way or other, there is nothing in the world, but is thus 
a snare and temptation. 

Lastly. Things are so ordered in the wise dispensation 
of God's providence, that it requires much spiritual wisdom 
to distinguish between the use and abuse of these things, 
between a lawful care about them, end an inordinate cleav- 
ing to them. Few distinguish aright here ; and therefore 
in these things will many find their great mistake at the 
last day. 

Some make their own inclinations the measure of what 
is lawful ; some the example of others; some the course 
of the world ; some their own real or pretended necessi- 
ties. They confess that there is an inordinate love of those 
things and an abuse of them. But their care,, love, and 
industry, are all allowable. 

Hence we may have men approving of themselves as 
just stewards of their enjoyments, whilst others judge them 
hard, covetous, earthly-minded ; no way laying out what 
they are intrusted with, to the glory of God, in any due 
proportion. Others also think not amiss of themselves who 
live in palpable excesses, pride of life, sensual pleasures, 
vain apparel, feastings and entertainments, in direct con- 
tempt of the rules which our Saviour gives. 

But what if any of us should be mistaken in our rule and 
application of it to our condition ? Men at sea may have 
a fair gale of wind ; they may sail freely and smoothly for 
a season, and yet, instead of being brought into a port, be 
cast on destructive shoals or rocks. 

And what if that which we esteen alloivable care, and 
industry, should prove to be the fruit of earfhly affections, 
inordinate and predominant in us ; what if that which we 
approve in ourselves should be disapproved of God ; we 
are cast for ever, we belong to the world, and with the world 
we shall perish. 

It may be said, that if it be so difficult to distinguish be- 
tween the lawful use of things here below, and their abuse ; 
on the knowledge whereof our eternal condition depends, 
it is impossible but men must spend their time in solicitous 
anxiety of mind, as not knowing when they have aright 
discharged their duty. 



OF SPIRITUAL MINDEDNESS. 137 

Where the soul is sincere, there is no need in this case 
of any more anxiety of mind, than there is about other 
duties. But when it is biassed by self-love, it is not so ; 
and therefore I shall so far digress in this place, as to give 
some directions to those who in sincerity would be sat- 
isfied in this lawful use of earthly things ; so as not to ad- 
here to them with inordinate affections. 

First. Remember always that you are not proprietors, 
nor absolute possesors of these things, but only stewards of 
them. With respect to men, you are, or may be, just 
proprietors of what you enjoy ; with respect to him who is 
the great possessor of heaven and earth, you are but stew- 
ards. This stewardship we are to give an account of, as 
we are taught in the parable. Luke xvi. 1, 2. This rule 
always attended to, will be a blessed guide in all instances 
of duty. 

But if a man be left in trust with houses and large pos- 
sessions, as a steward for the right owner, if he fall into a 
pleasing dream, that they are all his own, and use them 
accordingly, it will be a woful surprisal to him, when he 
shall be called to account for all he hath received, whether 
he will or not ; arid when indeed he hath nothing to pay. 
It will scarce be otherwise with them at the great day, who 
forget the trust which is committed to them, and suppose 
they may do what they will, with what they call their 
own. 

Secondly. There is nothing in the ways of getting, en- 
joying, or using of these things, but giveth its own evi- 
dence to spiritual wisdom, whether it be within the bounds 
of duty or not. Men are not lightly deceived herein, but 
when they are evidently under the power of corrupt affec- 
tions, or will not at all attend to themselves, and the lan- 
guage of their own consciences. 

A due examination of ourselves in the sight of God, 
with respect to these things, will greatly give check to our 
corrupt inclinations, and discover the folly of those reason- 
ings, whereby we deceive ourselves into the love of earthly 
things, and bring to light the secret principle of self-love, 
which is the root of all this evil. 

Thirdly. If yoa would be able to make a right judg- 
ment in this case, be sure that you have another object for 
*12 



138 OF SPIRITUAL MINDEDNESS. 

your affections, which is predominant in your minds, and 
which will evidence itself to be so on all occasions. Let 
a man be never so observant of himself, as to all outward 
duties required of him, with respect to these earthly things ; 
let him be liberal in the disposal of them on all occasions; 
let him be watchful against all intemperance in the use of 
them ; yet if hath not another object for his affections, 
which hath a prevailing influence upon them ; if they are 
not set upon the things that are above ; one way or other, 
it is the world that hath possession of his heart. For the 
affections of our minds will and must be placed, in chief, 
on things below or things above ; there will be a predomi- 
nant love in us; and therefore, although ail our actions 
should testify another frame, yet if God, and the things of 
God, be not the principal object of our affections ; by one 
way or other, unto the world we belong : this is taught us 
expressly by our Saviour. 

Fourthly. Labor continually for the mortification of 
your affections to the things of this world. They are, in 
the state of corrupted nature, set and fixed on them ; nor 
will any reasonings take them off in a due manner, unless 
they are mortified to them by the cross of Christ. What- 
ever change be otherwise wrought in them, it will be of no 
advantage to us. It is mortification alone, that will take 
them off from earthly things, to the glory of God. Hence 
the apostle, having given us that charge, set your affections 
on things above, and not on things on the earth, adds this, 
as the only way whereby we may do so : Mortify there- 
jore your members that are on the earth. Let no man 
think that his affections will fall off from earthly things of 
their own accord. The keenness of them, in many things, 
may be abated by the decay of their natural powers in 
age. They may be abated by frequent disappointments, 
by sickness and afflictions, as we shall see immediately : 
or they may be willing to a distribution of earthly enjoy- 
ments, to have the reputation of it, wherein they still cleave 
to the world, but under another shape and appearance. They 
may be startled by convictions, so as to do many things 
gladly, that belong to another frame. But on one pretence 
or other, they will for ever cleave to earthly things, unless 



OF SPIRITUAL M1NDEDNESS. 139 

they are mortified to them, through faith in the cross of 
Christ. 

Fifthly, la all instances of duty belonging to your 
stewardship of earthly things, as in works of charity, piety, 
and compassion, give authority in and over your souls, to 
the rule of the word. Let neither self, nor unbelief, nor 
the custom and example of others, be heard to speak ; 
but let the rule alone be attended to, and to what that 
speaks, yield obedience. 

Unless these things are found in us, none of us, can 
have any refreshing evidence or assurance, that he is not 
under the power of an inordinate, and predominant love to 
this world. 

And indeed, to add a little further on the occasion of 
this digression, it is a sad thing to have this exception made 
against the state of any man, on just grounds; yea, but he 
loves the world. He is sober and industrious, he is con- 
stant in duties of Religion, it may be, an earnest preacher 
of them, a man of sound principles, and blameless as to 
the excesses of life : but he loves the world. The ques- 
tion is, how doth this appear ? It may be, what you say, 
is but one of those evil surmises which all things are filled 
with. Wherefore, I speak it not at all to give countenance 
to the rash judging of others, which none are more prone 
to, than those who one way or other are eminently guilty 
themselves. But I would have every man judge himself, 
that we be none of us condemned of the Lord. If not- 
withstanding the things mentioned, any of us do centre in 
self, if we prefer self above all other things, aim at the sat- 
isfaction of self 'in what we do it is to be feared, that the 
w T orld, and things that are in it, have the principal interest 
in our affections* 

And the danger is yet greater with them who, in pride 
of life, vanity in apparel, excess in drinking, pampering 
the flesh every day, tread close on the heels of the- world, 
if they do not also fully keep company with it. Altogether 
in vain is it for such persons to countenance themselves 
with an appearance of other graces in them, or the sedulous 
performance of other duties. This one rule will eternally 
prevail against them ; if any man love the world, the love 
of the Father is not in him. 



140 OF SPIRITUAL MINDEDNESS. 

Lastly. To close this matter, and to show us what we 
are to expect, in case we set our affections on things here 
below, and they have thereby a predominant interest in our 
hearts, God hath positively determined and declared, that if 
it be so, he will have nothing to do with us, nor will accept 
of those affections which, we pretend, to spare for him, 
and spiritual things. If we abstain from open sins, if we 
are constant in religious duties,- and give ourselves up to 
walk after the most strict sort in religion, like Paul in his 
Pharisaism, may we not, will some say or think, find ac- 
ceptance with God, though our hearts cleave inordinately 
to the things of this world ? T say, God hath peremptorily 
determined the contrary ; and if other arguments will not 
prevail with us, he leaves us at last to this, go love the 
world and the things of it, but know assuredly you do it 
to the eternal loss of your souls. These few instances 
have I given of the arguments and motives whereby God is 
pleased to deter us from fixing our affections on things here 
below. 



CHAPTER XII. 

What is required in our affections, that they may be spirit- 
ual. 

As to the principle acting in them, that our affections 
may be spiritual, it is required that they be changed, re- 
newed, and inlaid with grace, spiritual and supernatural. 

By nature, our affections are depraved. Nothing in the 
whole nature of man, no power or faculty of the soul, is 
fallen under greater disorder by the entrance of sin, than 
our affections. In them is the heart wholly turned off 
from God. It were a long work to set forth this deprava- 



OF SPIRITUAL MINDEDNESS. 141 

tion of our affections, nor doth it belong to our present de- 
sign. Some few things I shall briefly observe concerning 
it, to make way for what is proposed concerning their 
change. 

(1.) This is the only corruption of our nature by the 
fall, evident to reason itself. Those who were wise among 
the heathen, saw it and complained of it. They found a 
weakness in the mind, but saw nothing of its darkness and 
depravation as unto things spiritual. But they were sen- 
sible of this disorder of the affections in things moral, which 
renders the minds of men like a troubled sea, whose wa- 
ters cast up mire and dirt. This greatly aggravates the 
neglect of them who are not sensible of it in themselves, 
seeing it is discernable in the light of nature. 

(2.) They are the spring of all actual sin in the world. 
The evil heart in the scripture, is the corrupt affections of 
it, with the imaginations of the mind, whereby they are ex- 
cited. These are they which at this time fill the whole 
world with darkness, confusion, and terror. And we may 
learn what is their force and efficacy from these effects. 
So the nature of the plague is most evident, when we see 
thousands dying of it every week. 

(3.) They will not be under the conduct of the mind, 
its light, or convictions. Rebellion against the light of the 
mind, is the very form whereby their corruption acts. Let 
the apprehensions of the mind, and its motions of good and 
evil, be what they will, they reject them, and lead the soul 
in pursuit of their inclinations. Hence no natural man doth 
in any measure answer the light of his mind, or the convic- 
tions of his understanding ; but he sees and approves of 
better things, following those that are worse. And there is 
no greater spiritual judgment, than for men to be given up 
to themselves, and their own evil affections. 

Whilst our affections are in this condition, we are far 
enough from being spiritually minded ; nor is it possible to 
engage them in an adherence to spiritual things. 

In this state, they may be two ways wrought upon, and 
yet not renewed. 

First. There may be various temporary impressions 
made on them, sometimes there are so by the preaching of 
the tvord. Men may hear it with joy, and do many things, 



142 OF SPIRITUAL MINDEDNESS. 

gladly. Sometimes it is so by judgments, dangers, sick- 
ness^ apprehensions of the approach of death. These 
things take men off for a season from their greedy delight 
in earthly things. On many other occasions, by great va- 
riety of causes, there may be temporary impressions made 
on the affections, that shall seem, for a season,* to have 
turned the stream of them. And we have many, who one 
day will be wholly for God, resolved to forsake sin and all 
the pleasures of it ; but the next, return to all their former 
excesses. For this is the effect of those impressions, that 
whereas men ordinarily are predominantly actuated by love, 
desire, and delight, which lead them to act according to the 
true natural principles of the soul ; now they are for a sea- 
son actuated by fear and dread, which put a kind of force 
on all their inclinations. They have other thoughts of good 
and evil, of things eternal and temporal, of God, and their 
own duty for a season. And some of them may persuade 
themselves, that there is a change in their hearts which 
there is not ; like a man who persuades himself that he hath 
lost his ague, because his present fit is over. The next 
trial of temptation carries them away again to the world 
and sin. 

There are sometimes sudden impressions made on spir- 
itual affections, which are always of great advantage to the 
.soul, renewing its engagements to God and duty. So is it 
often with believers in hearing the ivord, and other occa- 
sions. On all of them they renew their cleavings to God 
with love and delight. But the effect of these impressions 
on unrenewed affections, is neither spiritual nor durable. 
Yea, for the most part, they are but checks given in the 
providence of God to the raging of their lusts. 

Secondly. There may be an habitual change wrought 
in the passions and affections of the mind, as to the inordi- 
nate and violent pursuit of their inclinations, without any 
gracious renovation of them. Education, philosophy, or 
reason, long afflictions, spiritual light and gifts, have 
wrought this change. So Saul, upon his call to be king, 
became another man. Hereby persons, naturally passion- 
ate and furious, have been made sedate and moderate ; 
and those who have been sensual, have become temperate; 
yea, and haters of religion, to be professors of it. All 



OF SPIRITUAL MINDEDNESS. 143 

these things, and many more of the like nature, have pro- 
ceeded from a change wrought upon the affections oi .!y ; 
whilst the will and conscience, have been totally unsancti- 
fied. 

By this change, where it is alone, no man ever became 
spiritually minded. For whereas there are two parts of 
the depravation of our affections ; that whereby they are 
turned off from God, and that whereby they inordinately 
cleave to other things ; their change principally, if not only, 
respects the latter. They are brought into some order 
with respect to present things. The mind is not continu- 
ally tossed up and down by them, as the waves of the sea, 
that are troubled, and cast up mire and dirt. They do 
not carry those in whom they are into vicious, sensual ac- 
tions, but they allow them to make virtue in moderation, 
sobriety, temperance, fidelity, and usefulness in several 
ways, to be their design. And it is admirable to think 
what degrees of eminency in all sorts of moral virtues, 
upon this one principle of moderating the affection, even 
many among the heathens attained to. But as to their 
aversion from God and spiritual things, in the true spirit- 
ual notion of them^ they are not cured by this change. 

Again, this alteration doth but turn, the course of menh 
affections, it doth not change the nature of them. They 
a/e the same in their spring and fountain as ever they 
were, only they are habituated to another course than what 
of themselves they are inclined to. You may take a young 
whelp of the most fierce and savage creatures, as of a ti- 
ger, or a wolf, and by custom make it as tame and harm- 
less as any domestic creature. But although it may be 
turned to quite another way or course of acting than what 
it was of itself inclined to, yet its nature is not changed. 
And, therefore, frequently, on provocation, it will fall into 
its own savage inclination ; and having tasted of the blood 
of creatures, it will never be reclaimed. So is it with the 
depraved affections of men with respect to their change ; 
their streams are turned, they are habituated to a new 
course ; their nature is not altered, at least not from ra- 
tional to spiritual, from earthly to heavenly. Yet this is 
that which was most beautiful and desirable in nature, the 
glory of it, and the utmost of its attainments. He who 



144 OF SPIRITUAL M1NDEDNESS. 

has by any means proceeded to such a moderation of his 
affections as to render him kind, benign, patient, , useful, 
preferring public good before private ; will rise up in judg- 
ment against those who, professing themselves to be under 
the conduct of the light of grace, do yet, by being morose, 
angry, selfish, worldly, manifest that their affections are 
not subdued by the power of that grace. Wherefore, that 
we may be spiritually minded, there is yet another work 
upon our affections required, which is their internal reno- 
vation, whereby not only the course of their actings is 
changed, but their nature is spiritually renewed. I intend 
that which is expressed in that great evangelical promise, 
Isa. xvii. 6 — 9. " The wolf shall dwell with the lamb, 
the leopard shall lie down with the kid, and the calf, and 
the young lion, and the fatlings together, and a little child 
shall lead them; and the cow and the bear shall feed, 
their young ones shall lie down together, and the lion shall 
eat straw like the ox; and the sucking child shall play on 
the hole of the asp, and the weaned child shall put his 
hand on the cockatrice's den. They shall not hurt nor 
destroy in all my holy mountain." A change is promised 
in the natures, principles, and first inclinations of the worst 
sinners who pass under the power of gospel grace. 



CHAPTER XIII. 

The renovation of our affections. How different from any 
other change wrought in them ; and how it is evidenced so 
to be. The first instance in the universality accompany, 
ing of affections spiritually renewed. The order of the 
exercise of our affections ivith respect to their objects. 

That which is now our concern is, to inquire of what 

nature that work is which hath been on our own affections. 

And we ought to use the best of our diligence herein ; 



OP SPIRITUAL MINDEBNESS 145 

because the great means whereby multitudes deceive their 
own souls, persuading themselves that there has been an 
effectual work of grace in them, is the change that they 
find in their affections, which may be without any spiritual 
renovation. 

First. As to temporary and occasional impressions in 
■the affections, whether from the word, or any other divine 
warning, they are common to all sorts of persons. Some 
there are, whose consciences are seared with a hot iron, 
who, being past feeling, give themselves over to lascivioas- 
ness, to work all uncleanness with greediness. Such per- 
sons having hardened themselves in a long course of sin, 
and being given up to a reprobate mind, have, it may be, 
no such impressions on their affections on -any occasion, as 
to move them with a sense of things spiritual and eternal. 
They may be terrified with danger, sudden judgments, and 
other revelations of the wrath of God from heaven against 
the ungodliness of men; but they are not drawn to take 
shelter in thoughts of spiritual things. Nothing but hell 
will awaken them to a due consideration of themselves and 
things eternal. 

It is o:herwise with the generality of men, wiio are not 
profligate and impudent in sinning : for, although they are 
in a natural condition, and a course of sin, in the neglect 
of known duties, yet by one means or other, most frequent- 
ly by the preaching of the word, their affections are stirred 
towards heavenly things. 

Sometimes they are afraid, sometimes they have hopes 
and desires about them. These put them on resolutions 
and some temporary endeavors to change their lives, to ab- 
stain from sin, and to perform holy duties. But, as the 
prophet complains, " their goodness is as the morning 
cloud, and as the early dew, so passeth it aw T ay." Yet by 
means hereof do many poor ignorant souls deceive them- 
selves, and cry peace, peace, when there is no peace. 
And they will sometimes express how they are affected 
with their long neglect of spiritual things, that others may 
entertain good hopes concerning them ; but all comes to 
nothing in the trial. 

There is no difficulty to distinguish between these occa- 
sional impressions on the affections, and that spiritual ren^ 
13 



146 Off SPIRITUAL MINDEDNESS. 

ovation of them which we inquire after. This alone is 
sufficient to do it, that they are all of them temporary and 
evanescent. They abide for a while only, as our Saviour 
speaks, and every occasion defeats all their efficacy. They 
may be frequently renewed, but they never abide. Some 
of them immediately pass away, and are utterly lost be- 
tween the place where men hear the word and their own 
habitations, and in vain shall they inquire after them again ; 
they are gone forever. Some endure longer in the mind, 
and produce some outward effects ; none of them will 
hold any trial, or shock of temptation. 

Yet I have somewhat to say to those who have such 
impressions on their affections. 

(I.) Despise them not, for God is in them. Although 
he may not be in them in a way of saving grace, yet he is 
in them in that which may be preparatory thereto. They 
are not common human accidents, but especial divine 
warnings. 

(2.) Labor to retain a sense of them upon your hearts 
and consciences. You have got nothing by losing so many 
of them already ; and if you proceed in their neglect, af- 
ter a while you will hear of them no more. 

(3.) Put no more in them than belongs to them. Do 
not conclude that your state is good, because you have 
been affected at the hearing of the word, or under a sick- 
ness, or in a danger. Hereon many think that now all is 
well with them, wherewith they please themselves, until 
they are wholly immersed in their former security. 

Secondly. We may consider the difference between 
the habitual change of the affections before described, and 
that renovation by grace which renders them spiritual. 
Multitudes are herein deceived to their ruin ; for they 
build their hopes of eternal life on such a change in them- 
selves as will not abide the trial. This difference, there- 
fore, is to be examined by scripture light, and the experi- 
ence of them that believe. And, 

There is a double universality with respect to the spirit- 
ual renovation of our affections ; that which is subjective, 
with respect to the affections themselves : and that which 
is objective, with respect to spiritual things. 

1. Ssnctification extends itself to the whole spirit, soul 



OF SPIRITUAL MINDEDNESS. 



147 



and body. When we say that we are sanctified in part 
only, we do not say that any part, power, or faculty of the 
soul, is unsanctified, but only that the work is not abso- 
lutely perfect in any of them. All sin may retain power 
in some one affection, as anger, fear, or love, more than 
in all the rest ; as one affection may be more eminently 
sanctified in some than in others. For it may have ad- 
vantages to this end from men's natural tempers, and va- 
rious outward circumstances. Hence some find little 
difficulty in the mortification of all other lusts or corrup- 
tions, in comparison of what they meet with in some one 
inordinate affection or corruption. I have known persons 
shining exemplarily in all other graces, who have been 
scarcely free from giving great scandal by the excess of 
their passions. And yet they have known that the setting 
themselves to the sincere vigorous mortification of that 
disorder, is the most eminent pledge of their sincerity in 
other things. For the trial of our self-denial lies in the 
things that our natural inclinations lie strongest towards. 
Howbeit, as was said, there is no affection where there is 
this ivork of renovation, but it is sanctified and renewed ; 
none of them is left absolutely to the service of sin and 
Satan. There is no affection from whence the soul hath 
received the greatest damage, that was, as it were, the 
field- wherein the contest is managed between sin and grace. 
but hath its spiritual use and exercise, when the mind is 
renewed. 

There are some so inordinately subject to anger, as if 
they were absolutely under the power and dominion of it ; 
yet do they also know how to be angry, and sin not in be- 
ing angry, at sin in themselves and others. Yea, what 
indignation ; yea, what revenge. God is pleased some- 
times to leave more than ordinary of the power of cor- 
ruption in one affection, that it may be an occasion of the 
continual exercise of grace in the other affections. Yet 
are they all sanctified in their degree ; that which is re- 
lieved, as well as that which doth relieve : and, therefore, 
as the remainder of sin in them that believe, is called the 
old man, which is to be crucified in all the members of it, 
because of its adherence to the whole person in all its 
powers, and faculties, so the grace implanted in our naturc§ 



148 OF SPIRITUAL MINDEDNE&S. 

is called the new man, there being nothing in us that is not 
affected with it. As nothing in our natures escaped the 
taint of sin, so nothing in our natures is excepted from the 
renovation that is by grace. He in whom any one affec- 
tion is utterly unrenewed, hath no one graciously renewed 
in him. Let men take heed how they indulge any de- 
praved affection, for it will be em unavoidable impeach- 
ment of their sincerity. Think not to say, with Jsfaaman r 
God be merciful to me in this thing, in all others I will be: 
for him. 

He requires the whole heart, and will have it, or none. 
The chief work of a Christian is to make all his affections f 
in all their operations, subservient to the life of God. 

To be entirely for God, to follow him wholly, to cleave 
to him with purpose of heart, is to have all our affections 
renewed and sanctified, without which we can do none of 
them. When it is otherwise, there is a double heart. 
Their heart m divided, notv shall they be found faulty. 

Whatever is wrought upon our affections, when they are 
not spiritually renewed ; that change, as to the degree of 
it, is not universal ; it doth not affect the whole mind in 
all its powers and affections : until a vital prevailing prin- 
ciple and habit of grace is implanted in the soul, sin will 
radically adhere to all the faculties and affections. So 
was it with the yo: ng man that came to our Lord, to know 
what he should do to obtain eternal life. 

Thus there are many who in other things are reduced to 
moderation, sobriety and temperance, yet there remaineth 
in them the love of money in a predominant degree, which 
to them is the root of all evil. Some seem to be religious, 
but they bridle not their tongues ; through anger, envy, 
hatred, and the like, their religion is vain. 

The most of men, in their several ways of profession, 
pretend not only to religion, but to zeal in it; yet their 
affections to earthly enjoyments have no bounds. Some 
of old, who had most eminently in all other things sub- 
dued their passions were the greatest persecutors of the 
gospel. 

Some who seem to have had a mighty change wrought 
in them by a superstitious devotion, do yet walk in the 
spirit of Cain towards all the disciples of Christ as it is 



tiP SPIRITUAL MINDEDNESS. 149 

With the principal devotionalists in the church of Rome ; 
and elsewhere we may see some go soberly about the per- 
secution and destruction of other Christians. Some will 
cherish one secret lust or other, which they cannot but 
know to be pernicious to their souls. 

Some love the praise of men, which will never permit 
them to be truly spiritually minded ; so our Saviour testi- 
fied! of some, that they could not believe, because they 
loved the praise of men. This was the known vice of all 
the ancient philosophers : they had many of them, on the 
principles of reason, and by severe exercise, subdued their 
affections to great moderation about temporary things; but 
in the mean time, .were all of them slaves, to vain glory, 
and the praise of men, until by the public observation of 
it, they lost that, also, among wise and considerate men. 
And generally, if men, not spiritually renewed, were able 
to search themselves, they would find that their affections 
are so far from having any change wrought in them, that 
they are a quiet habitation for sin, where it exerciseth its 
dominion. 

2. There is an universality that is objective in spiritual 
things, with respect to the renovation of our affections ; 
that is, affections spiritually renewed fix themselves upon, 
and cleave to, all spiritual things in their proper places, 
and to their proper ends. For the ground and reason of 
our adherence to any one of them, are the same with respect 
to them all : that is, their relation to God in Christ. Where- 
fore, when our affections are renewed, w T e make no choice 
in spiritual things, cleaving to some, and refusing others, 
making use of Naaman's restraint ; but our adherence is 
the same to them all in their proper places and degrees. 
And if, by reason of darkness and ignorance, we know 
not any of them to be from God, as for instance, the ob- 
servation of the Lord's day, it is of unspeakable disad- 
vantage to us. An equal respect is required in us to all 
God's commands : yet there are various distinctions in 
spiritual things : and a man ought to value one above 
another, as to the degrees of his esteem, although he is to 
be sincere, with respect to them all. 

(1.) God himself, that is, as revealed in and by Christ, 
is in first the place, the proper and adequate object of our af- 
*13 



150 OF SPIRITUAL MINDEDNESS. 

fections, as they are renewed. He is so for his own sake 
alone. This is the spring, the centre, and chief object, of 
our love. He that loves not God for ivhat he is in himself, 
and what from himself alone he is, and tvill be to us in 
Christ, hath no true affection for any spiritual thing what- 
ever. And not a few here are deceived, which should 
make us the more strict in the examination of ourselves. 
They suppose that they love heaven and the duties of di- 
vine worship, which persuasion will not endure the trial. 
As to God himself, ihey can give no evidence that they 
have any love to him, either on the account of the glo- 
rious excellencies of his nature, with their relation to him* 
and dependence on him, nor on account of the manifesta- 
tion of himself in Christ, and the exercise of his grace. But 
whatever be pretended, there is no love to God, whereof 
these things are not the formal reason. And because all 
men pretend that they love God, and defy them that think 
them so vile as not so to do, though they live in open en- 
mity against him, it becomes us strictly . to examine our- 
selves on what grounds we pretend so to do. Tt is because, 
indeed, we see an excellency, a beauty, in the glorious 
properties of his nature, such as our souls are refreshed 
and satisfied with, and in whose enjoyment our blessed- 
ness will consist, so that we always rejoicce at the remem- 
brance of his holiness. It is our great joy that God is 
what he is ) is it from the glorious manifestation that he 
hath made of himself and all his holy excellencies in Christ* 
with the communication of himself to us in him and by 
him ? If it be so indeed then is our Lord generous and 
gracious, from the renovation of our affections. But if 
we say we love God, yet truly know not why, or if it is 
upon principles of education, because it is esteemed the 
height of wickedness to do otherwise, we shall be at a 
loss when. we are called to our trial. This is the first ob- 
ject of our affections. 

(2.) In other spiritual things, renewed affections cleave to 
them, according as God is in them. God alone is loved 
for himself, all other things for him, in the measure and 
degree of his presence in them. This alone gives them 
pre-eminence in renewed affections ; for instance, God is 
in the human nature of the man Christ Jesus, in a 



OF SPIRITUAL MINDEDNESS. 151 

way and manner incomprehensible, so as he is in the same 
kind in nothing else. Therefore is the Lord Christ, even 
as to his human nature, the object of our love in such a de- 
gree as no other thing, spiritual or eternal, but God him- 
self, is or ought to be, and all other spiritual things become 
so from the presence of God in them ; and from the de- 
gree of that presence have they their nature and use. 
Accordingly they are, or ought to be, the object of our 
affections, as to the degree of their exercise. Evidence 
of the presence of God in things and persons, is the only 
attractive of renewed affetions. 

(3.) In those things which seem to stand in an equal- 
ity as to what is of God in them, yet on some especial 
occasions and reasons, our love may go forth eminently to 
one more than another. Some particular truth with the 
grace communicated by it, may have been the means of 
our conversion to God, of our edification in an especial 
manner, of our consolation in distress; it cannot be, but 
that the mind will have a peculiar respect to such truths, 
and the £race administered by them. And so it is as to 
duties. We may have found such a lively communion 
with God in some of them, as may give us a peculiar de- 
light in them. 

But notwithstanding these differences, affection?, spirit- 
ually renewed, cleave to all spiritual things, as such. For 
the true reason of their so doing, is the same in them all, 
namely, God in them; only they have several ways of 
acting themselves towards them, whereof I shall give one 
instance. 

Our Saviour distributes spiritual things into those that 
are heavenly, and those that are earthly, that is, compara- 
tively so. "If I have told you earthly things, and you 
believe not, how shall ye believe if I tell you heavenly 
things?" 

The heavenly things are the deep and mysterious coun- 
cils of the will of God. These renewed affections cleave 
to, with holy admiration, and satisfactory submission, cap- 
tivating the understanding to what it cannot comprehend. 
So the apostle declares it, Rom. xi. 33 — 36. "O the 
depth of the riches both of the wisdom and knowledge of 
God? How unsearchable are his judgments, and his 



15 OF SPIRITUAL MJNDEDNESS* 

ways past finding out ! for who hath known the mind of 
the Lord,, or who haih been bis counsellor? Or who hath 
first given to him, and it shall be recompensed to him 
again ? For of him, and through him, and to him, are all 
things, to whom be glory for ever. Amen." What the 
mind cannot. comprehend, the heart doth admire and adore, 
delighting in God, and giving glory to him in all. 

The earthly things intended by our Saviour in that 
place, are the the work of God vpon the souls of men in 
their regeneration, wrought here in the earth. Towards 
these the affections act with delight. The experience of 
the grace of God in believers is sweet to their souls. 
They have a regard to all God's precepts, a delight in all 
his counsels, a love to himself and all his ways. 

Whatever other change is wrought on the affections, if 
they be not spiritually renewed, it is not so with them. 
For as they do not cleave to any spiritual things, in their 
own true, proper nature, in a due manner, because of the 
evidences of the presence of God in them ; so there are 
always some of them, whereto those whose affections are 
not renewed, maintain an aversation and an enmity. And 
although this frame doth not instantly discover itself, yet it 
will do so upon any especial trial. So was it with the 
the hearers of our Saviour, John vi. There was a great 
impression made on their affections, by what he taught 
them concerning the bread of God, that came down from 
heaven, and gave life to the world. For they cried, Lord, 
evermore give us of this bre yd. But when the mystery of 
it was further explained to them, they liked it not, but cri- 
ed. This is a hard saying, who can bear it ? and fell off 
both from him and his doctrine, although they had follow- 
ed him so long as to be esteemed his disciples. 

I say, therefore, whensoever men's affections are not re- 
newed, whatever other change may have been wrought 
upon them, as they have no true delight in any spiritual 
things, in their own nature, so there are some instances, 
wherein they will maintain their natural enmity to them. 
This is the first difference between affections spiritually re- 
newed, and those which, from any other causes, may have 
some kind of change wrought in them. 






CHAPTER XIV. 

The second difference between Affections spiritually renewed^ 
and those whiclt have been only changed by light and con- 
viction. Grounds and reasons of men's delight in du- 
ties of divine worship, and of their diligence in their per- 
formance, ivho arc not spiritually minded. 

The second difference lieth herein, That there may be 
a change in the affections, wherein men may have delight 
in the duties of religious worship, and diligence in their 
observance ; but it is the spiritual renovation of the nffec- 
tions that gives delight in God. through Christ, in any du- 
ly of religious worship whatever. 

Where the truth of the gospel is known and publicly 
professed ; there' is great variety in the minds and prac- 
tices of men, about the duties of religious worship. Many 
are profane in their minds and lives, who practically at 
least, despise, or wholly neglect, the observance ef gkexs. 
These are stout-hearted, and far from righteousness. Some 
attend to [hem formally and cursorily, from the principles 
of their education, and it may be, out of some convictions 
they have of their necessity. But many there are, who, 
in the way they choose, are diligent in their observance* 
and that with great delight, who yet give no evidence of 
the spiritual renovation of their minds. Yea, the way 
whereby some express their devotion in them, being super- 
stitious and idolatrous, is inconsistent with that or any oth- 
er saving grace. Therefore we must diligently search in- 
to the reasons of men's delight in divine worship, who yet 
continue in their minds altogether unrenewed. And, 

First. Men may be greatly affected with the outward 
part of divine worship, and the manner of its performance, 
who have no delight in what is internal, and spiritual, 
therein. " He was a burning and a shining light ; and ye 



154 OF SPIRITUAL MINDEDNESS. 

were willing for a season to rejoice in this light." So 
many were delighted in the preaching of Ezekiel, because 
of his eloquence and the elegance of his parables. This 
gave them both delight and diligence in hearing, whereon 
they call themselves the people of God, though they con- 
tinued to live in sin ; their hearts went after covetousness. 
Ttse same may befall many at present, with reference to 
the spiritual gifts of those by whom the word is dispens- 
ed. J deny not but that men may be more delighted with 
the preaching of one than another, for they may find more 
spiritual advantage thereby, than by the gifts of others. 
But that which at present we insist on, hath respect only to 
some outward circumstances pleasing the minds of men. 

This was principally evident under the Old Testament, 
whilst they had carnal ordinances and a worldly sanctua- 
ry. Oft-times under that dispensation, the people were 
given up to all sorts of idolatry and superstition. And 
when they were not so, yet were the body of them carnal 
and unholy, as is evident from the whole track of God's 
dealings with them by his prophets, and in his providen- 
ces. Yet had they great delight in the outward solemni- 
ties of their worship, placing all their trust of acceptance 
with God therein. They who did truly and really be- 
lieve, looked through them all to Christ, whom they did 
fore-signify ; without which, the things were a yoke to 
them, and a burthen almost insupportable. But those who 
were carnal, delighted in the things themselves, and for 
their sakes rejected him who was the life and substance of 
them all. And this proved the great means of the apos- 
tacy of the Christian church also. For to maintain some 
appearance of spiritual affections, men introduced carnal 
incitations of them into evangelical worship, such as sing* 
ing with music and pompous ceremonies. For they find 
such things needful to reconcile the worship of God to their 
minds and through them they appear to have great delight 
therein. Could some men but in their thoughts separate 
divine service from that outward order, those methods of 
variety, show, and mdody, wherewith they are affected, 
they would have no delight in it, but look upon it as a thing 
that must be endured. How can it be otherwise conceiv- 
ed of among tr^e Papists? they with much earnestness, 



OF SPIRITUAL MINDEDNESS. 1 55 

many evidences of devotion, sometimes with difficulty r.nd 
danger, repair to their solemn worship. And yet, wlxn 
they are present, understand not one word, whereby their 
minds might be excited to real faith, love, and delight in 
God. Only order, ceremony, music, and other incentives 
of carnal affections, make great impressions on them. Af- 
fections spiiitually renewed, are not concerned in these 
things. Yea, if those in whom they are, should be enga- 
ged in the use of them, they would find them means of 
diverting their minds from the proper work of divine wor- 
ship, rather than an advantage therein. It will appear so 
to themselves, unless they are content to lose their spiritual 
affections, embracing in their stead a carnal, imaginary de- 
votion. Hence, two persons may at the same time attend 
to the same ordinances of divine worship, with equal de- 
light, on very distinct principles, as il two men should 
come into the same garden, planted and adorned with ev- 
ery variety of herbs and flowers ; one ignorant of the na- 
ture of them, the other a skilful herbalist. Both may be 
equally delighted, the one with the colors and smell of the 
flowers, the other with the consideration of their various 
natures, their uses in physical remedies, or the like. So 
it may be in the hearing of the word. For instance, one 
may be delighted with the outward administration, another 
with its spiritual efficacy, at the same time. Hence, Aus- 
tin tells us, that singing in the church was laid aside by 
Athanasius at Alexandria ; not the people's singing of 
psalms, but a kind of singing in the reading of ihe scrip- 
ture, and some offices of worship, which began then to be 
introduced into the church. And the reason he gave why 
he did it, was, that the modulation of the voice and musi- 
cal tune, might not divert the minds of men from that spir- 
itual affection which is required of them in sacred duties. 
What there is of real order in the worship of God, is suit- 
ed and useful to spiritual affections, because proceeding 
from the same spirit, whereby they are internally renewed. 
Beholding your order. Col. ii. 5. Every thing of God's 
appointment is both helpful and delightful to them. None 
can say with higher raptures of admiration, how amiable 
are thy tabernacles, O Lord, than they, whose affections 



156 OF SPIRITUAL M1NDEDNESS. 

are renewed. Yet is not their delight terminated on them, 
as we shall see immediately. 

Secondly. " Men may be delighted in the performance 
of outward duties of divine worship, because in them they 
comply with, and give some kind of satisfaction to, their 
convictions." When conscience is awakened to a sense 
of the necessities of such duties, namely, of those where- 
in divine worship doth consist, it will give the mind no 
rest or peace in the neglect of them. Let them be attend- 
ed to in the seasons which light, conviction, and custom 
call for, it will be so far satisfied, as that the mind shall find 
present ease and refreshment in it. And when the soul is 
wonted to this relief, it will not only be diligent in the per- 
formance of such duties ; it will not only not omit them, 
but it will delight in them, as those which bring in great 
advantage. Hence many will not omit the duty of prayer 
every morning, who are resolved to live in sin all the day 
long. And there are but few who sedulously endeavor to 
live and walk in the frame of their hearts and ways, an- 
swerable to their own prayers ; yet all that is in our pray- 
ers beyond our endeavors to answer it in a conformity of 
heart and life, is but the exercise of gifts in answer to 
conviction. Others find an allay of troubles in duties, 
like that which sick persons may find by drioking cold wa- 
ter in a fever, whose flames are assuaged for a season by 
it. They make them as an antidote against the poison 
and sting of sin, which allayeth its rage, but cannot expel 
its venom. 

Or these duties are to them, like the sacrifices for sin 
under the law: they gave a guilty person present ease; 
but as the apostle speaks, they made not men perfect. 
They took not away utterly a conscience condemning for 
sin. Presently, on the first omission of duty, a sense of 
sin returned on them. Then were the sacrifices to be re- 
peated for a renewed propitiation. This gave that carnal 
people such satisfaction in those sacrifices, that they trust- 
ed to them for righteousness and salvation. So it is with 
persons who are constant in spiritual duties merely from 
conviction. The performance of those duties gives them 
a present relief and ease ; though it heal not their wounds, 
it assuageth their pain, and dispelleth their present fears. 



OF SPIRITUAL MINDEDNESS. 157 

Hence are they frequent in them, and that oft-times not 
without delight ; because they find ease thereby. And 
their condition is somewhat dangerous, who, upon the 
sense of the guilt of any sin, do betake themselves for re- 
lief to their prayers; which having discharged, they are 
much at ease in their consciences, although they have ob- 
tained no real sense of the pardon of sin, nor any strength 
against it. 

It will be said, do not all men, the best of men, perform 
all spiritual duties out of a conviction of their necessity ? 
Do they not know it would be their sin to omit them, and 
so find satisfaction in their minds upon their performance? 
I say they do ; but it is one thins: to perform a duty out of 
a conviction of necessity, as it is God's ordinance ; anoth- 
er thing to perform it, to quiet conscience under its trouble. 
This begins and ends in self; self-satisfaction is the sole 
design of it. By it men aim at some rest and quietness in 
their own minds, which otherwise they cannot attain. But 
in the performance of duties in faith, from a conviction of 
their necessity as God's ordinance, and tl.eir use in the 
way of his grace, the soul begins and ends in God. It 
seeks no satisfaction in them, nor finds \ijrom them, but in 
and from God alone by them. 

Thirdly. The principal reason why men, whose affec- 
tions are only changed, not spiritually renewed, delight in 
holy duties of divine worship, is, because they place their 
righteousness before God in them. They know not, they 
seek not after, any other righteousness but what is of their 
own working out. Whatever notions they may have of 
the righteousness of Christ, that which they practically 
trust to is their own ; and it discovers itself so to be, on eve- 
ry trial that befalls them. Yea, when they cry to the Lord, 
and pretend to faith in Christ, they quickly make it evident 
that their principal trust is in themselves. Now in all that 
they can plead in a w 7 ay of duties or obedience, nothing 
carrieth a fairer pretence to a righteousness, than what 
they do in the worship of God, and the acts of religion to- 
wards him. They secretly suppose, not only that there is 
a righteousness in these things, which will answer for itself 
but such also as will make compensation in some measure 
for their sins ; and therefore, whereas they cannot but fre- 
14 



158 OF SPIRITUAL MINDEDNESS. 

quently fall into sin, they relieve themselves from the re- 
flection of their consciences by a multiplication of duties, 
and renewed diligence in them. 

It is inconceivable what satisfaction men will take in any 
thing that seems to contribute so much to a righteousness 
of their own. 

This made the Jews of old so pertinaciously adhere to 
the ceremonies and sacrifices of the law, and to prefer 
them above the gospel, the kingdom of God, and the right- 
eousness thereof. They looked and sought for righteous- 
ness by them. Those who for many generations were 
kept up with great difficulty to any tolerable observance of 
them, when they had learned to place all their hopes of a 
righteousness in them, would, and did adhere to them, to 
their temporal and eternal ruin. And when men were per- 
suaded that righteousness was to be attained by works of 
munificence and supposed charity, in the dedication of iheir 
substance to the use of the church; they who otherwise 
were covetous, would lavish gold out of the bag, and give 
up their whole patrimony with all their ill-gotten goods to 
attain it, so powerful an influence hath the desire of self- 
righteousness upon the minds of men. It is the best for- 
tification of the soul against Christ and the gospel, the last 
reserve whereby it maintains the interest of self against 
the grace of God. 

Hence I say, those that place their righteousness, or that 
which is the principal part of it, in the duties of religious 
worship, will not only be diligent in them, but oft-times 
abound in a multiplication of them. Especially will they 
do so, if these may be performed with a show of humility 
and devotion, requiring nothing of the exercise of faith, or 
sincere divine love therein. So it is with many in all 
kinds of religion, whether' the way of their worship be 
true or false ; whether it be appointed of God, or rejected 
by him. 

Fourthly. The reputation of devotion in religious du- 
ties, may insensibly affect the unrenewed minds of men 
with great diligence and delight in their performance. 
However men are divided in their apprehension and prac- 
tice, about religion ; however different from each other, 
their ways of divine worship are ; yet it is amongst all 



OF SPIRITUAL MINDEDNESS 159 

sorts of men, yea, in the secret thoughts of them who out- 
wardly contemn these things, a matter of reputation to 
be devout, to be diligent, to be strict in those duties of re- 
ligion, which, according to their own light and persuasion, 
they judge incumbent on them. This greatly affects the 
minds of men, whilst pride is secretly predominant in 
them, and they love the praise of men more than the praise 
of God. 

Especially will this consideration prevail on them, when 
they suppose that the credit of the way which they profess, 
in competition with others, depends much on their reputa- 
tion as to strictness in duties of devotion. For then will 
they not only be diligent in themselves, but zealous in 
drawing others to the same observances. These two prin- 
ciples, their own reputation, and that of their sect, consti- 
tuted the life and soul of Pharisaism of old. According 
as the minds of men are influenced with these apprehen- 
sions, so will a delight in those duties whereby their 
reputation is attained, thrive and grow in them, 

I am far from apprehending that any men are, (at least 
I speak not of them who are,) such vile hypocrites, as to do 
all that they do in religion to be seen and praised of men, 
as some among the Pharisees did. But I speak of them, 
who, being under the convictions and motives before- 
mentioned, do also yet give admittance to this corrupt de- 
sire of reputation. For every such end being admitted 
and prevalent in the mind, will universally influence the 
affections to a delight in those duties, whereby that end 
may be attained. 

Fijthly. I should, in the last place, insist on supersti- 
tion. As this is an undue fear of the divine nature, will, 
and operations, built on false notions of them, it may be- 
fall the minds of men in all religions, true and false. It 
is an internal vice of the mind. As it respects the out- 
ward way of religious service, and consists in the devout 
performance of such duties as God indeed accepts not, 
but forbids ; so it belongs only to religion as it is false and 
corrupt. How in both respects it will engage the minds 
of men to the performance of religious duties, and for the 
most part with the most scrupulous diligence, is too long a 
^ r ork here to be declared. Jt may suffice to have mentioned 



160 OF SPIRITUAL MINDEDNfcsS. 

it among the reasons why men, whose affections are not spir- 
itually renewed, may yet greatly delight in the diligent per- 
formance of the outward duties of religion. Our design 
in these things is the discovery of the true nature of this 
grace of being spiritually minded. Hereto we have de- 
clared that it is necessary that our affections be spir- 
itually and super naturally renewed. And because there 
may be a great change wrought on the affections of men, 
with respect to spiritual things, where there is nothing of 
this supernatural renovation ; our present inquiry is, what 
are the differences between the affections of the one sort 
and of the other ; whether spiritually renewed, or occa- 
sionally changed, and wherein the great exercise of them 
consists in the duties of religious worship. I have declar- 
ed what are the reasons, whence men of unrenewed 
minds delight oft-times in the duties of divine ivorship, and 
are diligent in the performance of them. 

From these considerations, it may be made manifest that 
the greatest part of the devotion that is in the world, doth 
not spring from the spiritual renovation of the minds of 
men, without which it is not accepted with God. That 
which remains to further the discovery we are in pursuit of, 
is, what are the reasons whereon those, whose minds and 
affections are spiritually renewed, do delight in the institu- 
tions of divine worship ; and attend to their observance 
with great heed and diligence ? 



CHAPTER XV. 

Delight of believers in the holy institutions of divine wor- 
ship. The grounds thereof. The evidence of being spir- 
itually minded thereby y fyc. 

That all true believers, whose minds are spiritually re- 
newed, delight in all the institutions and ordinances of di- 
vine worship, is fully evident, both in the examples of saints 
in the scripture and their own experience. For this hath 
been the greatest cause of their suffering persecution, and 
martrydom itself, in all ages. If the primitive Christians 
under the power of the pagan emperors, or the witnesses 
for Christ under the antichristian apostae.y, would have 
omitted the observance of them they might have escaped 
the rage of their adversaries. But they loved not their 
lives, in comparison to that delight which they had in the 
observance of the commands of Christ, as to the duties of 
evangelical worship. David gives us frequently an in- 
stance hereof in himself. " As the hart panteth after the 
water-brooks, so panteth my soul after thee, O God. My 
soul thirsteth for God, for the living God : When shall I 
come and appear before God ? My tears have been my 
meat day and eight, while they continually say unto me, 
where is thy God? When I remember these things, I pour out 
my soul in me : for I had gone with the multitude ; I went 
with them to the house of God ; with the voice of joy and 
praise, with a multitude that kept holy-day." " How am- 
iable are thy tabernacles, O Lord of hosts ! My soul long- 
eth, yea, even fainteth for the courts of the Lord : my 
heart crieth out for the living God. The sparrow hath 
found an house, and the swallow a nest for herself, where 
she may lay her young, even thy altars, O Lord of hosts, 
*14 



162 OF SPIRITUAL MINDEDNESS. 

my King and my God. Blessed are they that dwell in 
thy house : they will be still praising thee. Selah." 

But a greater than David is here. Our Lord Jesus 
Christ himself did upon all occasions declare his delight 
in all the ordinances of divine worship, which were then 
in force by virtue of divine institution. For although he 
severely reproved and rejected whatever men had added 
thereto, under the pretence of a supererogating strictness, 
or outward order, laying it all under that dreadful sentence; 
every plant which my heavenly Father hath not planted 
shall be plucked up, and cast into the fire ; yet as to what 
was of divine appointment, his delight therein was exemp- 
lary to all his disciples. With respect hereto was it said 
of him, that the zeal of Gtd's house had eaten him up,hy 
reason of the affliction which he had in his spirit, to see 
the worship of it polluted, and despised. This caused 
him to cleanse the temple, the seat of divine worship, from 
the pollutors and pollutions of it, not long before his suf- 
ferings, in the face and to the high provocation of all his 
adversaries. So with earnest desire he longed for the cel- 
ebration of his last passover. Luke xxii. 15. " With 
desire have I desired to eat this passover with you before I 
suffer." And it is a sufficient evidence of the spirit and 
practice of his disciples afterwards, in reference to the du- 
ties of evangelical worship, that the apostle gives it as an 
assured token of an unsound condition, when any " fall 
into a neglect of them." 

These things are manifest and unquestionable. But our 
present inquiry is only, what it is in which believers so de- 
light in the institutions of divine worship, and what it is that 
engaged) their hearts to a diligent observance of them. 
And 1 say, in general, that their delight in all ordinances 
of divine worship, is in Christ himself, or God in Christ. 
This alone is that which they seek after. They make use 
of the streams but only as means of communication from 
the spring. When men are really renewed in the spirit of 
their minds, it is so. Their regard to duties of divine 
worship, is, as they are appointed of God, a blessed means 
of communion between himself in Christ, and their souls. 
By them doth Christ communicate of his love and grace to 



OF SPIRITUAL MINDEDNESS. 1C3 

us. It is the treasure hid in the field, which, when a man 
hath found, he purchnseth the whole field ; but it is that he 
may enjoy the treasure which is hid therein. This field 
is the gospel, and all the ordinances of it. This men do 
purchase sometimes at a dear rate, even with the loss of 
all they enjoy. But yet if they obtain nothing but the 
field, they will have little cause to rejoice in their bargain. 
It is Christ the treasure alone, that pearl of price, that will 
certainly enrich the soul. The field is to be used only, to 
find and dig up the treasure that is in it. 

But yet we must treat more distinctly of these things. 
Those whose affections are spiritually renewed, delight in 
ordinances of divine service ; on the grounds and reasons 
ensuing. 

First, In general they do so, as they find faith and 
love, and delight in God through Christ, excited by them. 
This is their first and immediate end in their institution. 
It is a pernicious mistake to suppose that any external du- 
ties of worship, as hearing the word, prayer, or the sac- 
raments, are appointed or accepted for themselves. 

Such thoughts the Jews of old had concerning their 
sacrifices; namely, that they were appointed for their own 
sakes, and were acceptable service to God, merely on their 
own account. Wherefore God, to deliver them from their 
pernicious mistake, affirms oft-times, that he never appoint- 
ed them at all: that is, for any such end. And now 
under the gospel, sundry things destructive to the souls of 
men have proceeded from such a supposition. Some 
have always satisfied themselves with the external obser- 
vance of them, without desiring any holy communion with 
God in them. And by following this track, the generality 
of Christians wander out of the way. 

But all the duties of the second commandment, as are 
all instituted ordinances of worship, are but means to ex- 
press and exercise those of the first, as faith, love, fear, 
trust, and delight in God. 

This being the immediate end of all divine institutions, 
this b';ing the only way whereby we may give glory to 
God in their observance ; we may consider how, those 
whose affections are spiritually renewed, apply their minds 
to their observance. 



164 OF SPIRITUAL M1NDEDNESS. 

They come to them with this desire, expectation, name- 
ly, to be excited by them to the exercise of divine faith 
and love. When it is not so with any, they do in various 
degrees take the name of God in vain. These are the 
ways of drawing nigh to God, as they are every where 
called in scripture. To suppose that a drawing nigh to 
God may consist merely in the outward performance of 
duty, whatever be its solemnity, is to reject all due rever- 
ence of him. Forasmuch, saith the Lord, as this people 
draw near to me with their mouths, and with their lips do 
honor me, but have removed their hearts far from me, 
therefore I will proceed against them. The month and 
lips are put by a synechdoche, for all the means of outward 
worship and honor. These men may diligently attend to, 
whilst their hearts are far from God. But all this wor- 
ship is rejected of God with the highest tokens of his dis- 
pleasure against it. 

Our souls then have no way of approach to God in 
duties of worship, but by faith ; no way of adherence to 
him, but by love; no way of abiding in him, but by rev- 
erence and delight. Whenever these are not in exercise, 
outward duties of worship are so far from being a means 
of such an approach to him, that they set us at a greater 
distance from him, at least are utterly useless to us. So 
indeed they are to the most who come to them, they know 
not why, and behave themselves under them, they care not 
how : nor is there any evil in the hearts and ways of men, 
whereof God complaineth more in his word, as that which 
is accompanied with the highest contempt of him. And 
because these ordinances of divine worship are means 
which the wisdom and grace of God have appointed to 
this end, namely, the exercise of divine faith and love. I 
do not believe that they by whom these means are despis- 
ed or neglected, have any delight in the exercise of these 
graces. 

I have seen public worship f>rsalcen, either on pretences 
of higher attainments in faith, light, and love, than to stand 
in need of them any more ; or on a foolish opinion, that 
they cease upon the dispensation of the spirit, which is 
given to us to make them effectual ; or on some provoca- 
tions that men have taken to themselves, which thev have 



OF SPIRITUAL MINDEDNESS. 165 

thought they could revenge by a neglect of public admin- 
istrations, or through slavish peace and negligence in limes 
of difficulty, as is the manner of some, who forsake the 
assemblies of the saints. Yet, I never saw, but it issued 
in a great decay, if not in an utter loss of all faith and 
love, and sometimes in open profaneness. For such per- 
sons contemn the means, which God in his infinite wisdom 
and goodness hath appointed. The principal way where- 
by we may sanctify the name of God, in all dmies of his 
worship, and obtain the benefit of them to our own souls, 
is by a conscientious approach to them with an holy desire 
to be found in the exercise of faith and love. 

To be under an efficacious influence from this design, 
is the best preparation for any duty. So David expres- 
sed! his delight in the worship of God. " How amiable 
are thy tabernacles, O Lord of hosts ! My soul longeth, 
yea, even fainteth for the courts of the Lord: my heart 
and my flesh cry out for the living God." He longed for 
the tabernacle, but it was the enjoyment of God himself, 
the living God, that he sought after. This was that which 
made him so fervent in his desires after those ordinances 
of God. So he expresseth it. " To see thy power and 
thy glory, so as I have seen thee in the sanctuary." David 
had had great communion with God by faith and love in 
the solemn duties of his worship. And this was that 
which inflamed him with desires after renewed opportuni- 
ties to the same end. 

Two things alone doth faith regard in all duties of 
worship, as to the outward administration of it. The one 
absolutely, the other comparatively ; both with respect to 
the end mentioned, or the exercise, and increase of grace 
in us. The first is, that they be of divine appointment. 
Where their original and observance are resolved into di- 
vine authority, there, and there alone, will they have a 
divine efficacy. In all these things, faith hath regard to 
nothing but divine precepts and promises. Whatever 
hath regard to any thing else, is not faith, but fancy. And 
therefore these uncommanded duties in religion, which so 
abound in the papal church as that, if not the whole, yet 
all the principal, parts of their worship consist in them, are 
such in their discharge it is impossible faith should be in 



166 



OF SPIRITUAL MINDEDNESS. 



a due exercise. That which it hath comparative respect 
to, is the spiritual gifts of them to whom the administra- 
tion of the ordinances of the gospel, is committed. With 
respect to them, believers may have more satisfaction in 
the ministry of one than of another, as was touched be- 
fore. But this is not because one is more learned than 
another, or more elegant than another, hath more ability 
of speech than another, or fervency in utterance than 
another, but because they find the gifts of one more suit- 
ed, to stir up faith and love to an holy exercise in their 
hearts, than what they find in some others. Hence, they 
have a peculiar value for, and delight in, the ministry 
if such persons, especially when they can enjoy it in due 
order, and without the offence, of others.' And ministers 
that are wise, will, in holy administrations, neglect all other 
things, and attend to this alone, how they may be helpful 
to the faith, and love, and joy of believers, so far as they 
are the object of their ministry. 

This is the first ground whereon affections spiritually 
renewed cleave to ordinances of divine worship with de- 
light and satisfaction ; namely, because they are the means 
appointed and blessed of God for the increase of faith and 
love. 

Secondly. The second is, Because they are the means 
of communicating supplies of divine grace, to the souls of 
them that believe. So far as our affections are renewed, 
this is the principal attractive to cleave to them with c/e- 
light. 

They are, as was observed before, the ways of our ap- 
proaching to God. Now we do not draw nigh to God, as 
himself speaks as a dry heath, or a barren wilderness, 
where no refreshment is to be obtained. To make a pre- 
tence of coming to God, and not with expectation of re- 
ceiving good and great things from him, is to despise God 
himself, to overthrow the nature of the duty, and deprive 
our own souls of all benefit thereby ; and the want hereof 
is that which renders the worship of the most fruitless to 
themselves. We are always to come to God, as to an 
eternal spring of goodness, grace, and mercy, of all that 
our souls stand in need of, of all that we can desire in 
order to our everlasting blessedness; and all these things., 



OF SPIRITUAL M1NDEDNESS. J 67 

as to believers, may be reduced to the two heads befure- 
mentioned. 

I. They come for a communication of a sense of his 
love in Jesus Christ, Hence do all our peace, consolation, 
and joy, all our encouragement to do and suffer according 
to the uill of God, solely depend ; in these tilings do our 
souls live, and without them we are of all men the most 
miserable. 

It is the Holy Spirit who is the immediate efficient cause 
of all these things in us. He sheds abroad the love of 
God in our hearts. He wiinesseth our adoption to us, 
and thereby an interest in the love of the Father. But 
the outward way whereby he communicates these things to 
us, and effects them in us, is by the dispensation of the 
gospel. He doth the same work, also in prayer, and oft- 
times in other holy administrations. 

So Christ, by his word, knocks at the door of the heart ; 
if it be opened by faith, he cometh in, and suppeth with 
men, giving them a gracious refreshment, by the testimony 
of his own love, and the love of the Father. This be- 
lievers look for and this they do, in various measures, re- 
ceive by, the ordinances of divine worship. And although 
some, through their fears and temptations, are not sensible 
hereof, yet do they secretly receive those blessed gracious 
supplies, w T hereby their souls are held in life, without 
which they would pine away and perish. Those who are 
humble and sincere, know how often their souls have been 
refreshed in them, and how long sometimes the impres- 
sions they have received of divine grace and love have 
continued with them, to their unspeakable consolation. 
They remember what they have received in the opening 
and application of the exceeding great and precious promi- 
ses that are given to them, whereby they are gradually 
more and more made partakers of the divine nature; how 
many a time they have received light in darkness, re- 
freshment under despondencies, relief in their conflicts 
with dangers and temptations. For this cause do affec- 
tions that are spiritually renewed cleave to them. Who 
can but love that which he hath found, by experience, to 
be the means of communicating to him the most inesti- 
mable benefit, whereof in this life he can be made partaker ? 



168 



OF SPIRITUAL MINDEDNESS. 



He who hath found an hidden treasure, although he should 
at once take away the whole of it, yet will esteem the 
place where he found it ; but if it be of that nature, that 
no more can be taken of it at once but what is sufficient 
for the present occasion, yet is so full and boundless, as 
that whenever he comes again to seek for it, he shall be 
sure to obtain present supply, he will always value it, and 
constantly apply himself to it. And such is the treasure of 
grace that is in the ordinances of divine worship. 

If we are strangers to these things, if we never received 
efficacious intimations of divine love to our souls, in the 
duties of divine worship, we cannot delight in them as we 
ought. What do men come to hear the word of God for ? 
What do they pray for? What do they expect to receive 
from him ? Do they come to God as the eternal fountain 
of living waters ? as the God of all grace, peace, and 
consolation ? Or do they come to his worship without any 
design, as to a dry and empty show ? Do they 6ght un- 
certainly with these things, as men beating the air ? Or 
think they bring something to God, but receive nothing 
from him? That the best of their business is to please 
him in doing what he commands; but to receive any thing 
from him, they expect not, nor do ever examine them- 
selves whether they have done so or not? It is not for 
persons who walk in such ways, ever to attain a due de- 
light in ihe ordinances of divine worship. 

Believers have other designs herein; and among the 
rest, this in the first place, that they may be made parta- 
kers of refreshing, comforting pledges of the love of God 
in Christ, and thereby of their adoption, of the pardon of 
their sins, and acceptance of their persons. According 
as they meet with these things in the duties of holy wor- 
ship, public or private, so will they value, and adhere to 
them. Some men are full of other thoughts and affec- 
tions, so as that these things are not their principal design 
or desire, or are contented with that measure of them 
which they suppose themselves to have attained; or, at 
least are not sensible of the need they stand in to have 
fresh communications of them made to their souls ; sup- 
posing that they can do well enough without a renewed 
sense of divine love every day : some are so ignorant of 



OF SPIRITUAL MINDEDNESS. 1 G9 

what they ought to look after, in the duties of gospel wor- 
ship, as that it is impossible they should have any real de- 
sign in them. Many of the better sort of professors are 
too negligent in this matter : they do not long and pant in 
the inward man after renewed pledges of the love of God ; 
they do not consider how much they have need of them, 
that they may be encouraged and strengthened to all other 
duties of obedience ; they do not prepare their minds for 
the reception of them, nor come with expectation of their 
communication to them ; they do not rightly fix their faith 
on this truth, namely, that these holy administrations and 
duties are appointed of God, in the first place, as the 
means of conveying his love, and a sense of it, to our 
souls. From hence spring the lakewarmness, coldness, 
and indifferency in and to the duties of holy worship, that 
are growing among us : for if men have the principal de- 
sign of faith in them, and disesteem the chiefest benefit 
which is to be obtained by them, whence should zeal for 
them, delight in them, or diligence in attendance to them, 
arise ? Let not any please themselves under the power of 
such decays; they are indications of their inward frame, 
and those infallible. Such persons will grow cold, and 
negligent, as to the duties of public worship ; they will put 
themselves neither to charge nor trouble about them ; 
every occasion of life diverts them, and when they do at- 
tend upon them, it is with great indifference. Yet would 
they have it thought that all is still well within as ever it 
was, they have as good a respect to religion as any. But 
these things openly discover an ulcerous disease in the 
very souls of men, as evidently as if it were written on 
their foreheads ; whatever they pretend to the contrary, 
they are under the power of woful decays from all due 
regard to spiritual and eternal things. And I would avoid 
the society of such persons, as those who carry an infec- 
tious disease about them, unless it were to help on their 
cure. 

2. They come for supplies of internal, sanctifying, 
strengthening grace. All that we do in the life of God 
may be referred to observance of duties ; and conquest 
over temptations. Hence the great thing which we labor 
for, is spiritual strength with respect to these things. This 
15 



170 OF SPIRITUAL MINDEDNESS. 

is that which every true believer groaneth after in the in- 
ward man, and which he preferreth infinitely above all 
earthly things. So he may have grace sufficient in any 
competent measure for these ends ; let what will befall him, 
he desireth no more in this world. God in Christ is the 
fountain of all his grace. There is not one drachm of it 
to be obtained but from him alone. And as he communi- 
cates it to us of his own sovereign pleasure ; so the ordi- 
nary means whereby he will do it, are the duties of his 
worship. " Hast thou not known, hast thou not heard, 
that the everlasting God, the Lord, the Creator of the 
ends of the earth, fainteth not, neither is weary? There 
is no searching of his understanding. He giveth power to 
the faint, and to them that have no might he increaseth 
strength. Even the youth shall faint and be weary, and 
the young men shall utterly fail. But they that wait upon 
the Lord shall renew their strength : they shall mount up 
with wings, as eagles ; they shall run, and not be weary ; 
they shall walk, and not faint." 

All spiritual strength is in God ; but what relief can that 
afford us, who are feeble, or fainting? He will act suita- 
bly to his nature in the communication of this grace; but, 
how shall we have an interest in this grace? Wait on him 
in the ordinances of his worship. The word, as preached, 
is the food of our souls, whereby God administered growth 
and strength to them. " Desire, saith he, the sincere 
milk of the word, that ye may grow thereby." But what 
encouragement have we thereto ? if so be, saith he, you 
have tasted that the Lord is gracious ! If, by the dispen- 
sation of this word, you have had experience of the kind- 
ness of God to your souls, you cannot but desire and de- 
light in it ; and otherwise you will not do so. When men 
have sat some good while under the dispensation of the 
word, and in the enjoyment of other ordinances, without 
tasting in them that the Lord is gracious, they will grow 
weary of them. Wherefore prayer is the way of his ap- 
pointment for the application of our souls to him, to obtain 
a participation of all needful grace, which, therefore, he 
has proposed to us in the promises of the covenant, that 
we may know what to ask, and how to plead for it. In 
the sacraments the same promises are sealed to us, and the 



OF SPIRITUAL MINDEDNESS. 171 

grace represented in thein effectually exhibited. Medita- 
tion confirms our souls in the exercise of faith. By these 
means, doth God communicate all supplies of renewing, 
strengthening, and sanctifying grace to us, that we may 
live to him in all holy obedience, and be able to get the vic- 
tory over our temptations. Under this apprehension be- 
lievers approach to God in the ordinances of his worship : 
they come to them as the means of God's communication 
to their souls; hence they cleave to them with delight, so 
far as their affections are renewed. 

As they come to them with these designs and expecta- 
tions, so they have experience of the spiritual benefits 
which th y receive by them, which more and more enga- 
geth their affections. All these things, those who have a 
change wrought in their affections, but not a spiritual reno- 
vation, are strangers to. They neither have the design 
before mentioned in coming to them, nor the experience 
of this efficacy now proposed in their attendance on them. 
But these benefits are great ; as, for instance, when men 
find the effect of the word preached on their souls, in its 
enlightening, strengthening, transforming power ; when 
they find their hearts warmed, their graces excited their 
desponding spirits under trials and temptations relieved, 
their whole souls gradually more and more conformed to 
Christ ; when they find themselves by it extricated out of 
snares, fears, temptations, and brought to satisfaction and 
rest; they cannot but delight in the dispensation of it, and 
rejoice in it as the food of their souls. And it is a great 
hinderance to the increase of spiritual life, to fruitfulness, 
thankfulness and consolation, when we are negligent in our 
meditation about the benefits that we receive by the word. 
For whilst it is so with us, we can neither value the grace 
of God, in granting us this inestimable privilege, nor per- 
form any duty with respect to it, in a right manner. This 
renders it an especial object of our affections as spiritually 
renewed. That heavenly delight in the statutes and tes- 
timonies of God, which David expressed], (Psal. cxix.) 
arose fiom the spiritual advantage which he received by 
them, as he constantly declares. And the sole reason, on 
the one hand, why men grow so careless and cold, in their 
attendance to the preaching of the word, is because they 



172 OF SPIRITUAL MINDEDNESS. 

have no experience of any spiritual advantage by it. They 
have been brought to it by one means or another, mostly 
by conviction of their duty. Their minds have been va- 
riously affected with it, to a joy in the hearing of it, and 
readiness to sundry duties of obedience : but after a while, 
when a sense of those temporary impressions is worn off, 
finding no real spiritual benefit by it, they lose all delight 
in it, and become very indifferent as to its enjoyment. 
And none can give any greater evidence of their being 
destitute of all saving grace, than when they apostatize 
from some degree of zeal for the dispensation of the word 
of God, with such a cursed indifferency, as many are 
overtaken with. It cannot be otherwise. For seeing this 
is a way and means of the exercise of all grace, it will not 
be neglected, but where there is a decay of all grace ; 
however men may please themselves with other pretences. 
And when they are thus ensnared, every foolish prejudice, 
every provocation, every wanton opinion and imagination 
will confirm them in their gradual backsliding. 

And as it is with believers, as to the hearing of the word 
in general, so it is as to the degrees of advantage which 
they find by it. When men have enjoyed the dispensa- 
tion of the word in a peculiar manner, spiritual and effect- 
ual ; if they can be content to forego it,, for that which is 
more cold and lifeless, provided it possesseth the same 
time and outward form with the other, it is no great evi- 
dence that their souls prosper. It is therefore those alone, 
who have a sense of the efficacy of the word on their 
souls, who cleave to it with spiritual love and delight. They 
continually remember what holy impressions it hath made 
on them, what encouragements to faith and obedience it 
hath furnished them with, and long after a renewed sense 
of its enjoyments. When w T e do not find in ourselves this 
foundation of spiritual delight in the dispensation of the 
gospel, we can have no great evidence that our affections 
are renewed. 

So also it is in the duties of prayer and meditation. 
When the soul of a believer hath had experience of com- 
munion with God in them ; of spiritual refreshment from 
them ; of the benefits which are obtained by them, in re- 
covery from temptations, snares, despondencies, in victory 



OF SPIRITUAL MINDEDNESS. 173 

over sin and Satan, with the like advantages wherewith fer- 
vent and effectual prayer, and sincere heavenly meditation 
are accompanied, it cannot but have delight in them ; but 
if indeed, we have no experience of these advantages in 
these duties, they cannot but be a burden to us. He who 
had the benefit of a serene and wholesome air in a recov- 
ery from many diseases with the preservation of his health 
so obtained, will love it and prize it ; and so will he these du- 
ties, who hath been partaker of the saving mercies where- 
with they are accompanied. Some have been delivered 
from the worst of temptations, by a sudden remembrance 
of the frame of their souls, and the intimations of God's 
love in such, or such a prayer, at such a time. 

When others have been under the power of such des- 
pondencies as that no present tenders of relief can ap- 
proach to them, they have been suddenly raised and re- 
freshed by the remembrance of the intimate love and kind- 
ness between Christ and their souls, that has evicle ced it- 
self in former duties. Multitudes in fears, distresses, and 
temptations, have found relief to their spirits, and encour- 
ment to their faith, in the remembrance of the returns they 
have had to former supplications in the like distresses. 
These are grounds of spiritual delight in these duties. 

Heartless, lifeless, wordy prayer, the fruit of convictions 
and gifts, or of custom and outward occasions, however 
multiplied, and whatever devotion they seem to be accom- 
panied with, will never engage spiritual affections to them. 
When these things are absent, prayer is but a dead carcass, 
which it would be a torment to a soul spiritually alive to 
be tied to. There may be a season indeed, when God 
will seem to hide himself from believers in their prayers, 
so as they shalf neither find that life in themselves which 
they have done formerly, nor be sensible of any gracious 
communications from him ; but this is done only for a 
time, and principally to stir them up to that fervency and 
perseverance in prayer, as may recover them into their for- 
mer, or a better estate than yet they have attained to. The 
like may be said concerning all other duties of religion, or 
ordinances of divine worship. 

Thirdly. Believers, whose affections are spiritually re- 
newed, delight greatly in the duties of divine worship, be- 
*\6 



174 OF SPIRITUAL, MINDEDNESS. 

cause they are the great instituted way whereby they may 
give glory to God. This is the first and principal end of 
all duties of religion, as they respect divine appointment, 
namely, to ascribe to God the glory that is his due ; for in 
them, acknowledgment is made of all the glorious excel- 
lencies of the divine nature, our dependence on him, and 
relation to him. And this is that which, in the first place, 
believers design in all the duties of divine worship. And 
the pattern set us by our blessed Saviour, in the prayer he 
taught his disciples, directs us thereto. All the first re- 
quests of it concern immediately the glory of God, and the 
advancement thereof. For therein also all the blessedness 
and safety of the church is included. Those who fail in this 
design, err in all that they do ; they never tend to the mark 
proposed to them. But this is that which principally ani- 
mates the souls of them that believe in all their duties. 
Wherefore, that way whereby they may directly and sol- 
emnly ascribe glory to God, is precious and delightful to 
them : and such are all the duties of divine worship. 



CHAPTER XVI. 

Assimilation to things heavenly and spiritual in Affections 
spiritually renewed. This assimilation the work of faith. 
How, and whereby. Reasons of the want of growth in 
our spiritual affections, as to this assimilation. 

When affections are spiritually renewed in their exer- 
cise on spiritual things ; there is an assimilation wrought in 
them, to those spiritual things by faith. But when there 
is a change in them only, from other causes, and not from 
renewing grace, there is an assimilation of spiritual things 
to those affections, by imagination. 



OF SPIRITUAL MINDEDNESS. 175 

First. Affections spiritually renewed are, in all their 
exercise, under the guidance of faith. It is faith which, 
in its spiritual light, hath the leading of the soul in the 
whole life of God ; we live here by faith, as we do here- 
after by sight. If our affections deviate or decline in the 
least from the guidance of faith, they degenerate from 
their spirituality, and give up themselves to the service of 
superstition. Next to corrupt, secular interest, in ihe 
management of crafty, selfish seducers, this hath been the 
great inlet of all superstition and false worship in the world. 
Blind affection groping in the dark after spiritual things, 
having not the saving light of faith to conduct them, have 
seduced the minds of men into all manner of superstitions. 
And wherever they will lead the w T ay, when faith goeth 
not before them to discover both way and end, they that 
lead, and the mind that is led, must fall into one snare and 
pit or another. 

Wherefore, affections that are spiritually rereiced act not 
but as faith discovers their object, and directs them to it. 
It is faith that works by love; we can love nothing sincere- 
ly with divine love, but what we believe savingly xvhh di- 
vine faith. Let our affections to any spiritual things be 
never so vehement, if they spring not from faith, if they 
are not guided by it, they are neither accepted with God, 
nor will promote the interest of spirituality and holiness to 
our own souls. And this is the reason whence we oft- 
times see great and plausible appearances of spiritual affec- 
tions, which yet endure only for a season. They have 
been excited, by one means or another, outward or in- 
ward ; but not having the light of faith to guide them to 
their proper object, they either wither and die, or else 
keep the mind tossed up and down in perpetual disquie- 
tude, without rest or peace. The foolish man wearieth 
himself, because he cannot find ihe way to the city. So 
was it with them, who, on account of their attendance to 
the doctrine of Christ, are called his disciples. Having 
preached to them about the bread which came down from 
heaven, and giveth life to them that feed on it, they were 
greatly affected, and cried out, Lord, evermore give us of 
this bread. But when he proceeded to declare the mys- 
tery of it, they having not faith to apprehend it, their affec- 



J 76 OF SPIRITUAL MINBEBNESS. 

tions immediately decayed, and they forsook both him and 
his doctrine. 

We may consider one especial instance of this nature. 
Persons every day fall under great and effectual convic- 
tions of sin, and of their danger thereby. This stirs up 
all their affections, especially their fears, hopes, desires, 
sorrow, self revenge, according as their condition calls for 
them. Hence sometimes they grow restless in their com- 
plaints, and turn themselves every way for relief, like men 
that are bewildered in the night. But in this state, tell 
them of the only proper means of their relief, which, let 
the world say what it will, is Christ and his righteousness 
alone, and they quickly discover that they are strange 
things to them, such as they do not understand, nor indeed 
approve. They cannot discern them, nor any beauty in 
them, for which they should be desired. 

Wherefore, after their affections have been tossed up 
and down (or a season, under the torment of this convic- 
tion, they come to one or other of these issues with them. 
For either they utterly decay, and the mind loseth all sense 
of any impressions from them, so as that they wonder in 
themselves, whence they were so foolish as to be troubled 
with such melancholy fancies, and so commonly prove as 
bad a sort of men as live upon the earth ; or they take up 
a formal legal profession, wherein they never attain to be 
spiritually minded. This is the best end that our affec- 
tions towards spiritual things, not guided by the light of 
faith, come to. 

Secondly, faith hath a clear apprehension of spiritual 
things, as they are in their own nature. It is true the 
light of it cannot fully comprehend the nature of all those 
things which are the objects of its affections : for they are 
infinite and incomprehensible, such as are the nature of 
God, and the person of Christ ; and some of them, as fu- 
ture glory, are not yet clearly revealed ; but it discerns 
them all in a due manner, so that they may in themselves, 
and not in any corrupt representation, or imagination of 
them, be the object of our affections. They are, as the 
Apostle speaks, spiritually discerned, which is the reason 
why the natural man cannot receive them, namely, because 
he hath not ability spiritually to discern them. And this 



OF SPIRITUAL MINDEDNESS. 177 

is the principal end of the renovation of our minds, the 
principal effect of faith, namely, the communication to our 
minds, of a spiritual savins: light, whereby we may see 
spiritual things as they are in their own nature, and proper 
use. " That the God of our Lord Jesus Christ, the Father 
of Glory, may give to you the spirit of wisdom and rev- 
elation in the knowledge of him. The eyes of your un- 
derstanding being enlightened ; that ye may know what is 
the hope of his calling, and what the riches of the glory 
of his inheritance in the saints, and what is the exceeding 
greatness of his power to us- ward who believe according 
to the working of his mighty power." " God shines in 
our hearts, to give the light of the knowledge of his glory 
in the face of Jesus Christ." The end God designs, is to 
draw our hearts to himself. And to this end, he gives to 
us a glorious internal delight, whereby we may be enabled 
to discern the true nature of the things that we are to 
cleave to with love and delight. Without this we have 
nothing hut false images of spiritual things in our minds; 
not always as to the truth or doctrine concerning them, but 
as to their reality, power and efficacy. This is one of the 
principal effects of faith, as it is the principal part of the 
renovation of our minds, namely, to discover in the soul, 
and represent to the affections, things spiritual and heav- 
enly, in their nature, and genuine excellency. He 
believes in Christ in a due manner, who discovers the ex- 
cellency of his person, and the glory of his meditation, will 
both love him, and rejoice with joy unspeakable and full 
of glory. So is it in all other instances ; the more steady 
is our view by faith of spiritual things, the more firm and 
constant will our affections be in cleaving to them. And 
wherever the mind is darkened about them by tempta- 
tion or seduction from the truth, there the affections will 
be quickly impaired. Wherefore, 

Thirdly. Affections thus fixed on, spiritual things, un- 
der the light of faith, are more and more renewed, or 
made more spiritual and heavenly. 

This transformation is wrought by faith ; and the means 
whereby it works herein, are our affections. In them, as 
we are carnal, we are conformed to this world : and by 
them, as sanctified, are we transformed in the renewing of 



178 OF SPIRITUAL MINDEDNESS. 

our minds. And this transformation is the introduction of 
a new nature into our souls, diverse from that wherewith 
we were hefore endued. 

The mind hereby becomes the Temple of God, where- 
in he dwells by the Spirit ; Christ also dwelled) in be- 
lievers, and they in him. God is love, and he that 
" dwelleih in love, dwelletb in God, and God in him." 

Love, in its proper exercise, gives a mutual inhabitation 
to God and believers. In brief, he whose affections are 
set upon heavenly things, will be heavenly minded. And in 
the due exercise of them, will that heavenly mindedness be 
increased. The transformation that is wrought, is not in 
spiritual things themselves, but in our affections, which 
are made like to them. 

This growth of our affections into spirituality is oft- 
times very slow, and sometimes imperceptible. Yea, for 
the most part, it is a hard thing to find it satisfactorily in 
ourselves or others. Our affections stand like shrubs in 
the wilderness, which see not when good cometh, and are 
not like plants in a garden enclosed, which are watered 
every day. .But it is not so without our folly and our sin. 

The folly that keeps many in this condition, consists 
herein : The generality of Christians are contented with 
their present measures, and design little more, than not to 
lose the ground they have gained. And a pernicious folly 
it is, that both ruins the glory of religion, and deprives the 
souls of men of peace and consolation. But so it is, men 
have some grounds of persuasion, or at least they hope, 
and suppose they have such grounds, that they are passed 
from death to Iff', that they are in a state of grace and 
acceptance with God. This state they will endeavor to 
preserve by a diligent performance of the duties it requir- 
ed), and the avoidance of such sins, whereby they might 
make a forfeiture of it. But as for earnest watchful en- 
deavors to thrive in this state, to grow in grace, to be 
changed from glory to glory into the image of Christ, to 
press forward towards the mark of the high calling, and 
after perfection to lay hold on eternal life, to be more holy, 
more humble, more righteous, more spiritually minded ; 
to have their affections more and more transformed into 
"tihe likeness of tilings above ; they are but few, that sin- 



OF SPIRITUAL M1NDEDNESS. 179 

cerely and diligently apply themselves to these thirds. 
The Measures which they have attained to, give satisfac- 
tion to the church, and reputation in the world, that they 
are professors, and some to speak peace to their own souls. 
To be more holy, and heavenly, to have their affections 
more taken up with the things above, they suppose some- 
what inconsistent with their present occasions and affairs. 
By this means hath religion lost much of its glory, and the 
souls of men have been deprived of the principal advan- 
tages of it in tliis world. 

Such persons are like to men who live in a country 
wherein they are not only pressed with poverty, and all 
sorts of misery; but are also obnoxious to grievous pun- 
ishments, and death itself, if they are taken in it. In this 
condition they are assured of another country, wherein, so 
soon as they arrive, they shall be freed from all fear of 
danger, and if they pass further into it, they shall meet 
with riches, plenty, and a fair inheritance provided for 
them. Hereon they betake themselves to obtain posses- 
sion of it. But no sooner do they come within the bor- 
ders, and so are free from danger, but they sit down, and 
will go no further to enjoy the good things of the country 
whereto they are come. And it falls out with many of 
them, that through their sloth, negligence, and ignorance, 
they take up short of the trite bounds and limits of the 
country of liberty and peace which they aimed at, where- 
by danger and death surprise them unawares. This ruin 
could not have befallen them, had they industriously en- 
deavored to enter into the heart of the country, and have 
possessed the good things thereof. At best, being only in 
the borders, they lead a poor life all their days, exposed to 
wants and danger. 

So it is in this case. Men falling under the power of 
convictions, and those restless fears wherewith they are 
accompanied, will stir up themselves, and inquire how 
they may fly from the wrath to come, how they may be 
delivered from the state of sin, and the eternal misery 
which will ensue thereon. 

In the gospel, not only mercy and pardon are proposed 
to them, on their believing, which is the first entrance into 
the heavenly country ; but peace, and joy, and spiritual 



180 OF SPIRITUAL MINDEDNESS. 

strength, upon their admission into it, and a progress made 
in it by faith and obedience. But many, when they have 
attained so far, as that they have some hopes of pardon 
and freedom from the curse, so as to deliver them from 
their tormenting feats, will endeavor to preserve those 
hopes, and keep that state ; but will not pass on to a full 
enjoyment of the precious things of the gospel, by growth 
in grace and spiritual affections. But how many of them 
fall under woful mistakes ! For supposing themselves to 
be in a gospel stale, it proves in the issue, that they never 
entered into it. They were not, it may be, far from the 
kingdom of heaven, in the same sense as it was spoken of 
him who never came thither. There is no way to secure 
an interest in the gospel, as to pardon, safety and deliver- 
ance, but by a growth in holiness, which gives an entrance 
in the choicest mercies and privileges of it. 

This folly of men in taking up with their measures, en- 
deavoring only to maintain that state which they hope they 
have attained, is the great reason why their affections do 
not daily grow up into spirituality, through an assimilation 
to heavenly things. And a folly it is, attended with innu- 
merable aggravations. 

It is contrary to the genuine principle of gospel grace. 
For it is every where compared by our Saviour to things 
which, from small seeds and beginnings, grow up by a con- 
tinual increase to large measures; as to a gram of mustard 
seed, a little leaven, and the like. 

That grace whose nature it is not to thrive and grow, 
may justly be suspected, by them who take care of their 
own souls, and would not be eternally deceived. 

It is contrary to the most excellent promises recorded in 
the Old Testament and the New ; and which are amongst 
the principal supports of the faith, and comfort of believ- 
ers. God hath given them to us, to encourage us into an 
expectation of such supplies of grace, as shall cause us to 
thrive and grow against all opposition, to the uttermost of 
our continuation in this world. And they are so multipli- 
ed as that there is no need to mention any of them in par- 
ticular ; God evidencing thereby how great is the grace, 
and how precious, which he so often promiseth, and of 
what consideration it is to ourselves. Wherefore the fol- 



of spiritual mindednesf. 181 

ly oT taking up with present measures of grace, is attend- 
ed with unspeakable evils. 

(1.) It is an evidence that such persons care not, for 
grace or holiness for their own souls, but merely to serve 
their turn at present, as without this they can have no 
hopes to get to heaven. This sufficiently discovers men 
to be wholly under the power of self-love, for, if they may 
have so much grace as may save them, they care for no 
more. 

(2.) It is repugnant to the honor of gospel grace, as 
though it would carry us so far, and no further, in the way 
to glory. For it must be known, that this sort of persons 
who sit down in their present attainments, either really 
have no grace at all, or that which is of the lowest, 
and most imperceptible degree. For if any one hath at- 
tained any considerable growth in faith and love, in the 
mortification of sin, in heavenly mindedness, it is utterly 
impossible but that ordinarily he will be pressing forward 
towards further degrees of spiritual strength in the life of 
God. What thoughts can these persons have concerning 
the glory, and efficacy of gospel grace which they suppose 
they have received? If they measure them by the effects 
which they find in themselves, as to the mortification of 
sin, or delight in duties of holiness, or spiritual consolation, 
they can see no excellency in them ; for they do not man- 
ifest themselves but in their success, as they transform the 
soul daily into the image of Christ. 

(3.) It is that which hath lost the reputation of re- 
ligion in the world, and the honor of the gospel itself : for 
the most part of professors lake up with such lustre upon 
it, as gives no commendation to the religion they pio- 
fess. Their measures allow them such a conformity to the 
world, in their words, and actions, in their gestures, and nt- 
tire, as that they are no way visibly to be distinguished 
from it. And, on the other side, if all visible professors 
would endeavor continually to grow in spirituality of mind, 
with fruits suitable thereto, it would bring a conviction on 
the world, that there is a secret invisible power accompany- 
ing the religion they profess, transforming them daily into 
the likeness of God. 

(4.) Whatever is pretended to the contrary, it is incon- 
16 



182 OF SPIRITUAL MINDEDNESS. 

sistent with all solid peace of conscience ; for no such 
thing is promised to any who live in such a contempt of 
divine promises ; nor is it attainable, but by the diligent 
exercise of all those graces which lie neglected under this 
frame. Few men are able to judge whether they have 
real, eternal, abiding peace, or not, unless it be in case of 
trials and temptations. At other seasons, general hopes 
and confidences may supply the want of it in their minds : 
but when any danger, or conviction befalls them, they can- 
not but inquire how it is with them. And if they find 
their affections cold, earthly, carnal, withering, there will 
be an end of their supposed peace, and they will then find 
that the root of all this evil lies in this frame and disposi- 
tion. They have been so far satisfied with their present 
attainments in religion, as that the utmost of their endeav- 
ors have been but to preserve their station, or not to forfeit 
it by open sins, to keep their souls alive from the severe 
reflections of the word, and their reputation fair in the 
church of God. Spiritually to thrive, to prosper in their 
souls, to wax fat and flourishing in the inward man, to 
bring forth more fruit as age increaseth, to press towards 
perfection, are things they have not designed nor pursued. 
Hence it is that so many among us are visibly at an un- 
thrifty stand in the world : that where they were one year, 
there they are another, like shrubs in the wilderness, not 
like the plants in the garden of God, not as vines planted 
in a very fruiful hill. Yea, though many are sensible 
themselves that they are cold, lifeless, and fruitless, yet 
will they not be convinced that there is a necessity of mak- 
ing a daily progress in spirituality, whereby the inward 
man may be renewed day by day, and grace augmented 
with the increase of God. This is a w 7 ork, as they sup- 
pose, for them who have nothing else to do ; not consis- 
tent with their business ; not necessary, as they hope, to 
salvation, nor, it may be, to be attained by them if they 
should set themselves about it. This apprehension upon 
the beginning of the declension of the Christian religion in 
the many, cast off all holiness and devotion to a sort of 
men who undertook to retire themselves utterly out of the 
world ; amongst whom also the substance of religion was 
quickly lost, and a cloud of super stition, embraced in the 



OF SPIRITUAL MINDEDNESS. 183 

room of it. But this folly is ominous to the souls of men. 

Those who have made the greatest progress in the con- 
formity of their affections to things spiritual and heavenly, 
know most of its excellency. It is a comely thing to see 
a Christian weaned from the world, minding heavenly 
things, green and flourishing in spiritual affection. 

That which men complain of, is the difficulty of the 
work. They can, as they suppose, preserve their present 
station; but to'press forward, to grow in grace, this is too 
hard for them. But this complaint is unequal and unjust y 
and adds to the guilt of their sloth. It reflects upon the 
words of our Saviour, that his yoke is easy, and his burden 
light, that his commandments are not grievous. It ex- 
presseth unbelief in the promises of God, tendering such 
supplies of grace, as to render all the ways of wisdom, 
mercy and peace. It is contrary to the experience of all 
who have, with any sincerity and diligence, engaged in the 
ways of gospel obedience ; and the whole cause of the 
pretended difficulty lies in themselves alone. It is 

First, A desire to retain some thing inconsistent with 
such a progress : for unless the heart b6 ready on all oc- 
casions to esteem every thing as loss for Christ, the work 
will be accompanied with insuperable difficulties. This is 
the first principle of gospel obedience, that all things are 
to be despised for Christ. But this difficulty ariseth not 
from the thing itself, but from our indisposition to it, and 
unfitness for it. That which is an easy, pleasant walk to a 
healthy man, is a toilsome journey to him that is diseased. 
In particular, whilst men will retain an inordinate respect 
to the world, the vanities, the pleasures, the profits, of it ; 
whilst self-love, putting an undue valuation on our persons, 
our relations, our reputations, doth cleave to us, we shall 
labor in the fire when we engage in this duty, or, rather, we 
shall not at all sincerely engage in it ; wherefore the apos- 
tle tells us that, in this case, we must cast off every weight, 
and the sin that doth so easily beset us, if we intend to run 
with joy the race that is set before us. 

Secondly. It is because men dwell continually upon the 
entrances of religion, in the first and lowest exercise of 
grace. Some are always beginning ; and the beginning of 
things is always difficult. They design not to be complete 



184 Or SPIRITUAL HINttEDNESS. 

in the whole mil of God, nor to give all graces their per- 
fect vvorK, which the apostle commends in them that are 
perfect and complete. Hence he calls such persons babe& 
and carnal, comparatively to them that are strong men 
and spiritual Such persons do not oblige themselves to 
the whole work of religion, but only what they judge nec- 
essary to them in their present circumstances. In particu- 
lar, tij^y do lot attempt a thorough work in the mortifica- 
tion of any sin, but are hewing and hacking at it, as their 
convictions are urgent. They give not any grace its per- 
fect work, out are always making essays, and so give over. 

Whil?t it is thus with any, they shall always be deluded 
with the apprehensions of insuperable difficulties, as to the 
growth of their affections in spirituality. Remove these things 
out of the way, as they ought to be removed, and we -shall 
find all the paths wherein we are to walk towards God to 
be pleasantness and peace. 

Thus there may be affections truly spiritual and gra- 
ciously renewed in some persons, who yet do not thrive in 
an assimilation to heavenly things. But they may thank 
themselves, if, as they bring no honor to Christ,, so they 
have no solid peace in their own souls. 

Let us not dwell on heartless complaints that we do not 
find our affections lively and heavenly, that we do not find 
the inward man to thrive. The general reason of this evil 
state is our own sinful carelessness, with, perhaps, an in- 
dulgence to some known corruption. And we do in vain 
seek after refreshing cordials, as though we were only spir- 
itually faint, when we stand in need of lancings and burn- 
ings, as nigh to a lethargy : it would be too long to give 
instances of these sins, which fail not effectually to obstruct; 
the thriving of spiritual affections. But in general, when, 
men are careless as to that continual watch which they 
ought to keep over their hearts; whilst they are negligent 
in holy duties, either as to the seasons of them, or in the 
manner of their performance ; when they are strangers to 
holy meditation and self-examination ; whilst they inordi,^ 
nately pursue the things of the world, or are so delicate 
that they will not undergo the hardship of an heavenly life, 
either as to the inward or outivard man j much morQ 



0* SPIRITUAL MINDEDNESS. 185 

when they are under the predominant influence of any par- 
ticular lust ; it is in vain to think of thriving in spiritual af- 
fections. 



CHAPTER XVII. 

Decays in spiritual affections, with the causes and danger 
of them. Advice to them who are sensible of the evil of 
spiritual decays. 

Some there are, who, upon the beginning of a profes- 
sion of. their conversion to God, have made a great ap- 
pearance of vigorous, active, spiritual affections ; yea, it is 
so with most, who are really so converted. God takes no- 
tice in his people, of the love of their espousals. 

In some, this vigor of spiritual affections is from the real 
power of grace., exerting its efficacy on their hearts. In 
others, relief from conviction, by spiritual illumination, will 
produce this effect. And this falls out to the advantage 
of such persons, that generally a change is wrought in 
their younger days. For then their affections are active, 
and #bear great sway in the whole soul, and the change 
that is made, is most eminent in them, be it what it will. 
But as men increase in age, they often decay in their 
spiritual affections. They will abide in their profession, 
but have lost their first love. 

It is a shame unutterable, that it should be so with any 
who make profession of that religion, wherein there are 
so many incomparable excellencies to engage them to it 
more and more ; but why should we hide what experience 
makes manifest in the sight of the sun ; and what multi- 
tudes proclaim concerning themselves ? Wherefore, I 
*16 



186 OF SPIRITUAL MINDEDNESg* 

look upon it as a great evidence, if not absolutely of the 
sincerity of grace, yet of the life and growth of it, when 
men, as they grow up in age, grow in contempt of the 
world, in duties of charity and dec?iy not in any of them. 
But I say, it is usual that the enhances of men's profes- 
sion of religion are attended whh vigorous active affec- 
tions towards spiritual things. Of them, who really and 
sincerely believed, it is said, that on their believing ', they 
rejoiced with joy unspeakable and full of glory. And of 
those who only had a work of conviction on them, improv- 
ed by temporary faith, that they received the word with 
joy, and did many things gladly. 

In this state do many abide until their affections be 
wholly transformed into the image of things above. But 
with many of all sorts it is not so ; they fall into woful de- 
cays as to their affections about spiritual things, and con- 
sequently in their whole profession and conversation, their 
moisture becomes as the drought in summer. They hon- 
or not the gospel with any fruits of love, zeal, or delight, 
nor are useful any way to others by their example. Some 
of thern have had seeming recoveries, and are yet again 
taken into a lifeless frame : warnings, afflictions, sickness- 
es, the word, have awakened them, but they are fallen 
again into a dead sleep ; so as that they seem to be trees 
whose fruit wither eth; ivithout fruit ; twice dead; plucked 
up by the roots. 

There may be a time of temptation, wherein a soul 
may apprehend in itself not only decay, but an utter loss of 
all spiritual affections, when yet it is not so. As believers, 
may apprehend, that the " Lord hath forsaken and for- 
gotten them," so they may, under temptations, apprehend 
that they have forsaken God, when they have not done so : 
as a man in the night may apprehend he has lost his way, 
and be in great distress, when he is in his proper road. 
For temptation brings darkness and leads into mistakes in 
all things. They find not, it may be, grace working in 
love, joy, and delight, as formerly, nor that activity of 
heart in holy duties, which spiritual affections gave to them. 
But yet it may be, the same grace works in godly sorrow 
by mourning, and self-abasement, no less effectually, nor 



OF SPIRITUAL MINDEDNE5S. 137 

less acceptably to God. Such as these I separate from 
the present consideration. 

There may be a decay in affections themselves, at least 
as to the outward symptoms and effects of them, and on 
this ground, their operations towards spiritual things may 
be less sensible. So men in their younger days may be 
more ready to express their sorrow by tears, and their joy 
by sensible exaltation of their spirits than in riper years. 
And this may be so, when there is no decay of grace in 
the affections as renewed. But, when it is so, it is a bur- 
then to them in whom it is. They cannot but have a godly 
jealousy over themselves, lest the decays they find, should 
not be in the outward, but in the inward, not in the natu- 
ral, but the spiritual, man. And they will labor, that in 
all duties, and at all times, it may be with them as in days 
of old, although they cannot attain that vigor of spirit, 
that life, joy, peace, and comfort, which many have had 
experience of. 

There will be also in such persons, no decays in holi- 
ness of life, nor as to diligence in all religious duties. If 
the decay be really of grace in the affections, it will be 
accompanied with a proportionable decay in all other 
things, wherein the life of God is concerned. But if it be 
only as to the sensible actings of natural affections, no such 
decay will ensue. Grace will, in this case, more vigor- 
ously act in the other faculties and powers of the soul, as 
xhejudgmpnt and the will in their approbation of spiritual 
things. But, when men find, their affections yet active, 
and intent on other things, as the lawful enjoyments of this 
life ; it is in vain for them to believe that the decays they 
find are in their affections as natural, and not as they ought 
to conclude as gracious. If we see a man in his old age 
grow more in love with the things of this world, and less 
in love with the things of God, it is not through the weak- 
ness of nature, but through the strength of sin. 

On these occasions, there may be an apprehension of a 
decay in spiritual affections, when it may not be so, at least 
not to the degree that is apprehended. But when it is so 
really, as it is evidently with many, it is a woful frame of 
heart, and never enough to be lamented. It is that which 
lies in direct contradiction to that Spiritual Mindedness 



188 OF SPIRITUAL MINDEDNESS. 

which is life and peace. It is a consumption of the soul 
which threatens it with death every day. 

It belongs not to my design to treat of it in particular ; 
yet I cannot let it pass without some remarks upon it, it 
being an evil almost epidemical among professors, and 
prevalent in some to such a degree, as that they seem to 
be utterly forsaken of all powers of spiritual life. Now, 
there is a multiplication of evils wherewith this state of 
mind is accompanied. For, 

First. It is that which of all things the Lord Christ is 
most displeased with in churches or professors. He pities 
them in their temptations, he suffers with them in their per- 
secution, he intercedes for them on their surprisal, but threat- 
ens them under their spiritual decays. This he cannot 
bear with, as that which both reflects dishonor upon him- 
self, and which he knows to be ruinous to them. He will 
longer bear with them who are utterly dead, than with 
those who abide under these decays. This is the only 
case wherein he threatens to cast offa church; to take away 
his candlestick from it, unless it be that of false worship 
and idolatry. He that spake thus to the churches of old, 
speaks now the same to us ; for he lives for ever, and is 
always the same, and his word is living and unchangeable. 
There is not one of us who are under this frame, but the 
Lord Christ, by his word and spirit, testifieth his displea- 
sure against us ; and if he be against us, who shall plead 
for us? Consider what he says in this case, Rev. ii. 5. 
and iii. 3. O who can stand before these dreadful inti- 
mations of his displeasure ! the Lord help us to mind it, 
lest he in whom we profess to place our only trust, be in 
our trial found our greatest enemy. Take heed of such 
sins as Christ himself, our only advocate, hath put a mark 
upon as those which he will not save us in. 

Secondly. It is that wherewith above all things the 
Holy Spirit is grieved. His work it is to give an increase 
and progress in our souls. He begins it, and carries it on. 
And there can be no greater grief to a wise and gracious 
workman, than to have his work decay and go backward 
under his hand. This is the occasion of those complaints 
of God which we find in the scripture, of the unprofitable- 
ness and backsliding of men, after the use of means and 



OF SPIRITUAL MINDEDNESS. 189 

remedies for their fruitfulness and cure. " What," saith 
he, "could I have done more for my vineyard than I have 
done ? Why then, when I looked for grapes, did it bring 
forth wild grapes ?" Can any thing be apprehended to be 
such a just matter of grief to the Holy Spirit, as to see 
those whom he had once raised up to holy and heavenly 
affections, so as that their delights were in the things that 
are above, to become earthly or sensual, which is the state 
of them who are under the power of spiritual decays? 
And this is the only case wherein God speaks to men in 
the way of complaint and expostulation ; and useth all 
sorts of arguments to convince them of their folly herein. 

Wherein a wise, tender, and careful parent, hath been 
diligent, in the use of all means for the education of his 
child, and he for some time hath given good hopes of himself, 
finds him to slacken in his diligence, to be careless in his 
calling, to delight in evil company ; how solicitous is his 
heart about him, how much is he grieved and affected with 
his miscarriage ! The heart of the spirit of God is infi- 
nitely more tender towards us, than that of the most af- 
fectionate parent can be towards an onJy child. And 
when he with cost and care hath nourished, and brought 
us up to some progress in spiritual affections, wherein all 
his concerns in us lie, for us to grow cold, dull, earthly 
minded, to cleave to the pleasures or lusts of this world, 
how is he grieved, how is he provoked ! It may be this 
consideration of grieving (he Holy Spirit, is of no great 
weight with some ; but let such persons know, it is impos- 
sible for them to give a greater evidence of a profligate 
hardness in sin. 

Thirdly. It is absolutely inconsistent with all comfortable 
assurance of the love of God. Whatever persons under the 
power of such a frame, pretend to of that kind, it is sin- 
ful security, not gracious assurance or peace ; and con- 
stantly, as professors decay in their spiritual affections, 
stupidity of conscience and security of mind grow upon 
them. It is so, unless they are sometimes overtaken with 
some greater sin, which reflects severely on their con- 
sciences, and casts them for a time under troubles and 
distresses. But that peace with God, and a comfortable 



190 OF SPIRITUAL MINDEDNESS. 

assurance of salvation, should he consistent with an habit- 
ual decay in grace, is contrary to the whole tenor and tes- 
timony of the scripture : and the supposition of it would 
be the bane and poison of religion. I do not say that our 
assurance and peace with God arise wholly from the act- 
ings of grace in us ; there are other causes of them, 
whereto they are principally resolved ; but this I say, un- 
der an habitual declension of grace in the spirituality of 
our affections, no man can maintain a gracious sense of the 
love of God, or of peace with him. And therefore there 
is no duty more severely to be pressed on all at this day, 
than a diligent examination of the grounds of their peace; 
lest it should be with any of them as it was with Laodicea, 
who was satisfied in her condition, when it was most mis- 
erable, and almost desperate. Yea, 1 must say that it is 
impossible that many professors, whom we see and con- 
verse with, should have any solid peace with God. Do 
men gather dgs from thorns, or grapes from thistles} It 
is a fruit that will not grow on a vain, earthly, selfish frame 
of mind ; and therefore such persons, whatever they pre- 
tend, are either asleep in a sinful security, or live on most 
uncertain hopes, which probably may deceive them. 
Nothing can be so ruinous to our profession, as once to sup- 
pose it is an easy matter, a thing of course, to maintain our 
peace with God. God forbid that our utmost diligence, 
rind continued endeavors to thrive in every grace, should not 
be required thereto. The whole beauty and glory of our 
religion depends hereon. To be spiritually minded is life 
and peace. 

Fourthly. Such a decay as that described, is a dan- 
gerous symptom that those in whom it is, will at last be 
found to be but hypocrites. I know such persons may 
have pretended evidences to the contrary, and are well 
enough satisfied with their own sincerity, in many things ; 
so as that it is impossible to fix upon them the conviction 
of being but hypocrites. But this apprehension ariseth 
from a false notion of hypocrisy. No man they suppose 
is an hypocrite, but he that generally or universally pre- 
tends himself in religion to be what he is not, and what he 
knows himself not to be, or at least, might easily know. 
Aftd it is true that this is the broadest notion of Pharisaic 



OF SPIRITUAL MINDEDNESS. 191 

cal hypocrisy. But he who under light, profession, gifts, 
duties, doth habitually and willingly fail in any point of 
sincerity, is no less a perishing hypocrite than the former. 
I do not say that every one in whom there is this preva- 
lent decay in spiritual affections, is an hypocrite ; God for- 
bid : I only say that where it continues without remedy, it 
is such a symptom of hypocrisy, as that he who is wise, 
and hath a care of his soul, will not rest until he hath 
searched it to the bottom. For it seems as if it were thus 
with such persons, they have had a false or imperfect work 
in that conversion unto God which they have professed. 
Conviction of sin, communication of spiritual light and 
gifts, alteration upon the affections, change of society and 
conversation, have made it up. Now it is the nature of 
such a work greatly to flourish for a season, in all the prin- 
cipal parts and duties of profession : but it is in its nature 
also gradually to decay, until it be quite withered away : 
in some, it is lost by the power of some vigorous tempta- 
tions, and particular lusts indulged, ending in worldliness 
and sensuality ; but in the most it decays gradually. 
Wherefore, whilst men find this decay in themselves, un- 
less they are fallen under the power of a destructive secu- 
rity, unless they are hardened through the deceitfulness rf 
sin, they cannot but think it their duty to examine how 
things stand with them, whether they ever effectually clos- 
ed with Christ, and had the faith of God's elect, which 
works by love ; seeing it is with them, as though they had 
only a work of another nature. For a saving work in its 
own nature, and in the diligent use of means, thrives and 
grows, as the w 7 hole scripture testifieth ; but it is this false 
and imperfect working that hath no root, and is thus sub- 
ject to withering. 

Fifth y. Persons in such a state are apt to deceive 
themselves with false hopes and notions, whereby the de- 
ceitfulness of sin, doth put forth its power, to harden them 
to their ruin. This pernicious effect is produced, by the 
prevalency of a particular lust, or by a neglect of spiritual 
duties, under which the soul pines away and consumes. 

As to the first of these, there are three false notions, 
whereby the deceitfulness of sin deludes the souls of 
men. 



192 OF SPIRITUAL MINfcEDNfcSS. 

The (1) is, that it is that one sin alone wherein they 
would be indulged. Let them be spared in this one thing, 
and in all others they will be exact enough. This is th§ 
composition that JVaaman would have made in the matters 
of religion; and it is that which many trust to. Hence it 
hath by the event been made to appear, that some persons 
have lived long in the practice of some gross sins, and yet 
all the while used a semblance of great diligence in cer- 
tain duties of religion. — This is a false notion whereby 
poor sinners delude their own souls. For suppose it pos- 
sible that a man should give himself up to any lust, or be 
under the power of it, and yet be observant of all other 
duties, yet this would give him no relief as to the eternal 
condition of his soul. The rule is peremptory to this pur- 
pose. One sin willingly lived in, is as able to destroy a 
man's soul, as a thousand. Besides, it is practically false. 
— There is no man that lives in any one known sin, but he 
really lives in more, though that only bears the chiefest 
sway. With some such persons, these sins appear tooth- 
ers, though they appear not to themselves : in some they 
are manifest to themselves, although they are hidden from 
others. But let no man relieve himself with thoughts that 
it is but one sin, whilst that one sin keeps him in a constant 
neglect of God. Hence, 

(2.) They judge, that although they cannot as yet 
shake off their sin, yet they will continue still to love God, 
and abound in the duties of his worship. They will not 
become haters of God and his ways, and persecutors for 
all the world ; and therefore hope that, notwithstanding 
this one, lesser sin, which their constitution and their cir- 
cumstances engage them in, that it may be well with them 
at the last. This, also, is a false notion, for no man that wil- 
lingly liveth in any sins can love God at all ; as it is but a 
false pretence of love to God that any man hath, who liv- 
eth in any known sin. Let not your light deceive you, 
nor your gifts, nor your duties, nor your profession ; if you 
live in sin, you love not God. 

(3.) They determine, that at such or such a time, they 
will utterly give over, so as that iniquity shall not be their 
ruin. But this is a false notion also, an effectual instru- 
ment of the deceitfulness of sin. He that will not now 



OF SPIRITUAL MINDEDNESS. 193 

give over, who will not immediately upon the discovery of 
the prevalency of any sin, endeavor sincerely and con- 
stantly its relinquishment, say what he will, he never in- 
tends to give over : nor is it probahle in an ordinary way 
that ever he will do so. When men's decays are from the 
prevalency of particular sins, by these and the like false 
notions they harden themselves to ruin. 

Those who are pining away under a hectical consump- 
tion^ of the vital spirits of religion, have also false notions, 
whereby they deceive themselves. As, 

(1.) That although they have some cause to mistrust 
themselves, yet indeed their condition is not so bud as some 
may apprehend, or they have not as yet been overtaken 
with any enormous sin, which hath filled their consciences 
with terror. But this is a false notion also ; for every de- 
cay is dangerous, especially such as the mind is ready to 
plead (or, and to countenance itself in. 

(2.) They are prone to suppose that this decay doth 
not arise from the evil of their own hearts, but from their 
circumstances, business, and state of life, which, when 
they are. freed from, they will at least return to their for- 
mer delight in spiritual things. But this is a false notion 
also. Let men's circumstances and occasions of life be 
what they will, all their departures from God are from an 
evil heart of unbelief. 

(3.) They judge it no hard matter to retrieve them- 
selves out of this state, but that which they can easily do, 
when there is an absolute necessity for it. But this is a 
false notion also. Recovery fr <m backsliding is the hard- 
est task in the Christian religion, and which few make eith- 
er comfortable or honorable work of. 

Wherefore I say, upon the whole, that whoso find them- 
selves under the power of this wretched frame, if they rest 
in that state, without groaning and labeling for deliverance 
from it, they can have no well-grounded hopes in them- 
selves of life and immortality ; yea, they are in those paths 
which go down to the chambers of death. 

I cannot let this pass, without something of advice to 
them who find themselves under such decays. 

First. Remember former thngs: call to mind how it 
was with you in the spring and vigor of your affections, 
17 



194 OF SPIRITUAL MINDSDNESS. 

and compare your present enjoyment, and quiet, with what 
they were then. This will be a great principle of return 
to God. 

God himself makes it, on his part, a ground of his re- 
turn to us in a way of mercy. Even when a people are 
under manifold decays, whilst yet they are within the 
bounds of God's covenant, he will remember their first 
love, with the fruits of it in trials and temptations, which 
moves his compassion towards them. And ihe way to 
have God thus remember it, is for us to remember our for- 
mer experience with delight, and longing of soul that it were 
with us as in days of old. 

It is the way too, whereby the saints of old have en- 
couraged themselves under their greatest despondencies. 
So doth the I'salmist : " O my God, my soul is cast down 
within me: therefore^ will I remember thee from the land 
of Jordan ; and of the Hermonites, from the hill Mizar." 
David, in the time of his persecution by Saul when he 
wandered up and down in deserts, and solitudes, had, un- 
der- his distresses, great spiritual communion with God, as 
many of his Psalms composed on such occasions testify. 
And the greater his distresses were, the more fervent were 
his affections in all his addresses to God. And he was 
never in greater, than when he escaped out of the cave at 
Mull am, and went thence unto JMizpeh of JMoab, to get 
shelter for his parents. Then was he in the land of the 
H'-rmonites. There, no doubt, David had a blessed ex- 
ercise of his faith, and of all his affections towards God, 
wherein his son] found great refreshment. Being now in 
great distress of spirit, among other things, under a sense 
that God had forgotten him, he calls to mind the blessed 
experience he had of communion with God in the land of 
the Hermonites, wherein he now found support and re- 
freshment. So at other times he called to remembrance 
the days of old, and his song in the night, or the sweet re- 
freshment he had in spiritual converse with God in former 
times. I have known one in the depth of distress and dark- 
ness of mind, who, going through temptation to destroy him- 
self, was relieved and delivered in an instant of ruin, by a 
sudden remembrance that at such a time, and in such a 



OF SPIRITUAL MJNDEDNESS. 195 

place, lie had prayed fervently with the engagement of all 
his affections to God. 

Wherefore, you that are sensible of these decays or 
ought so to be, take the advice of our Saviour, Rememher 
whence, you are fallen ; cail to nunc! the former days ; con- 
sider if it were not better with you than now : when, in 
your lying down and your rising up, you had many thoughts 
of God, and of the ihh-gs of God, and they were pre- 
cious to your souls; when you rejoiced at die remembrance 
of his holiness; when you had zeal for his glory, delight 
in his worship, and were glad when they said, " Let us go 
lo the house of God together;' 5 when you 'poured forth 
your souls with freedom and enlarged affi t -fore 

him. and were sensible of the visits and refreshments of 
his love : R r peace, what tranquillity of mind, 

what joy you had whilst it was so with you ; and cons 
what you have gotten since you have forsaken God, in any 
degree. Dare to deal plainly with yourselves. Is not ail 
wherein you have to do with God, either from custom and 
Selfishness, or attended with trouble, and fe ifs : D ) sou 
truly know either how to live or how to die ? Are you not 
sometimes a terror 10 yourselves? Ir must he so unless 
you are hardened through the deceitfulness of sin. What 
have all your losers done for you, that you have entertain- 
ed in the room of God and spiritual things? Speak plain- 
ly; has e they not denied you, wounded you, weakened 
you, and brought \ou into that condition, that von know 
not v i are, nor to whom ye do ' What are 

your thoughts when you are most a you are 

most yourselves ? Do you not sometimes pant within your- 
selves, and say, O that it were with Us as -ys? 

And if you can be no way affected with the remembrance 
of former things, then one of these two great evils you 
are certainly under : Either, you never had true and real 
communion with God in any duties : you had only a tem- 
porary work, which excited your affections for a season, 
which, now it is worn off, leaves no sweet remembrance 
of it upon your minds. Or else, 

You are hardened through the deceitfulness of sin, and 
there is no way left to give an impression of spiritual 
things upon your minds. You have truly nothing left in 



196 OF SPIRITUAL M1NDEDNESS. 

religion, but the fear of hell and trouble of duties. I 
speak not to such at present. 

As to those to whom this frame is a burden, there is no 
more effectual means to stir them to endeavors for deliv- 
erance, than a continual remembrance of former experien- 
ces they have had of holy intercourse with God. This 
will revive and strengthen the things that are ready to die, 
and beget a self-abhorrence in them, in consideral on of 
that vvoful frame of mind, which by their sinful negligence 
they have brought themselves into. 

Secondly. Consider, that as there are many things 
dreadfully pronounced in the Scripture against backsliding 
and backsliders in heart, yet also there are special calls 
and promises given to those in your condiiion. And 
know assuredly, that upon your compliance or non-com- 
pliance with them, depends your everlasting blessedness 
or wo. 

" Return, thou backsliding Israel, saith the Lord, and I 
will not cause mine anger to fall upon you : for I am mer- 
ciful, saith the Lord, and I will not keep anger for ever. 
Add thereto this blessed promise, " I will heal their back- 
slidings, I will love them freely : for mine anger is turned 
away from them." If you design to live and not die, it 
must be by yielding obedience to this call, and pleading this 
promise before God, mixing it wilh failh. Here lies your 
great encouragement and your only relief. As you value 
your souls, defer not the duty you are called to, one mo- 
ment. You know not how soon you may be without the 
reach of calls and promises. 

Thirdly. As to those who, en these considerations, do 
not only desire, but endeavor also to retrieve themselves 
from this condition, I shall give no advice at present but 
this : be in good, earnest. As the prophet speaks in an- 
other case ; if you will return, return and come ; make 
thorough work of it. You must do so at one time or an- 
other, or you will perish. Why not now ? Why is not this 
the be t season ? Who knows but it may be the only time 
you will have for it ? It were easy to multiply all sorts of 
arguments to this purpose. Trifling endeavors, occasional 
resolutions and attempts, like the early cloud % and morning 



OF SPIRITUAL MINDEDNESS. 197 

dew, shifting with warnings and convictions, until their im- 
pression: are worn out, will ruin your souls. Unless there 
be universal diligence and permanency in your endeavors, 
you are undone. Then shall ye know the Lord,?/ you 
follow on to know him. 



CHAPTER XVIII. 

It remains only as to this head, that we briefly consider 
what is the state of spiritual affections thus daily exercised. 
And this we sli.il! do by showing. 

(1.) What is their pattern. 

(2.) What is their rule. 

(3.) What is their measure. 

First. The partem which we ought continually to bear 
in our eyes, is Jesus Christ, and the affections of his holy 
soul. The mind is the seat of all our affections ; and this is 
that whirl] we ought continually to design and endeavor, 
namely, that {he same wind be in ns that was in Christ Je- 
sus. To have our minds so affected with spiritual things, 
as was t K e mind of Christ, is the principal part of our duty 
and grace. Nor do I think that any man can attain any 
considerable degree in spiritual minded oess, who is not 
much in the contemplation of the same mind that was in 
Christ. To this purpose, ought we to furnish our minds 
with instances of the holy affections that were in Christ, 
and their blessed exercise on all occasions. The Scripture 
makes a full representation of them. What glorious things 
are spoken of his love to God, and his delight in him, 
whence also he delighted to do his will, and his law itas 
within his heart, seated in the throne of his affections. 
Whet compassion had he for the souls of men, yea, for 
the whole human kind, in all their sufferings, and distres- 
*17 



198 OF SPIRITUAL MINDEDNESS. 

ses ! How were all his affections alwnys in perfection erf 
order, under the conduct of the spirit of his mind ! Thence 
was his self-denial, his contempt of the woild, his readi- 
ness for the cross, to do or suffer according to the will of 
God. If this pattern be continually before us, it will put 
forth a transforming efficacy to change us into the same 
image. When we find our minds liable to any disorders, 
cleaving inordinately to the things of this world, moved 
with intemperate passions, vain and frothy in conversation, 
let us ask of ourselves, whether this be the frame of mind 
that was in Christ Jesus? This, therefore, is an evidence 
that our affections are spiritually renewed, and we have 
received some progress in an assimilation to heavenly 
things ; namely, when the soul is delighted in making Christ 
our patterv. 

Secondly. The Rule of our affections in their utmost 
spiritual improveme ts, is the Scripture. And two things 
are respected in them. Their internal actings and out- 
ward exercise. 

Of both, the Scripture is the entire rule* And with re- 
spect to the former it gives us one general law, that is 
comprehensive of all others ; namely, that ice love the 
Lord our God with all our hearts, souls, minds, and 
strength, that in all instances we prefer him above ail 
things ; that we inseparably cleave to him, and do nothing 
whatever, at any time, that is not influenced by the love 
of God. This perfection, as we shall see immediately, is 
not attainable absolutely in this life ; but it is proposed to 
us as that which the excellency of God's nature requires, 
which the faculties of our nature were created for, and 
which. we ought in all things to design and aim at. But 
the indispensable obligation of this rule is, that we should 
always endeavor to cleave to God continually in all tilings, 
to prefer him above all, and delight in him as our chief 
good. When this disposition is habitually fixed in our 
minds, it will declare itself in all instances of duties, on all 
occasions of trial, when other things put in for a predominant 
interest in our affections, as they do every day. And if it 
be not so with us, we shall be at a continual loss in all our 
ways. This is that which makes us lifeless and heartless 
in duties., careless in temptations forgetful of God, when it 



OF SPIRITUAL MINDEDNESS. 199 

is impossible we should be preserved from sin without a 
due remembrance of his holiness. In brief, the want of a 
predominant love to God, kept in continual exercise, is the 
spring of all that unprofitable profession of religion that the 
world is filled with. 

There are also outward ivays whereby our spiritual af- 
fections are expressed. The rule of them also is the 
Scripture. The way marked out therein, is the only chan- 
nel wherein the stream of our spiritual affections takes its 
course to God. The graces required therein, are to act 
by this rule: the duties it prescribes, are those which they 
stir up and enliven ; the religious worship which it ap- 
points, is that wherein they have their exercise. Where 
this rule hath been neglected, men's religious affections 
have grown irregular, and ungovernable. All the super- 
stitions that the world is filled with, owe their origin prin- 
cipally to men's affections set loose from the rule of the 
word. There is nothing so absurd, and foolish, nothing 
so horrid and difficult, but they have engaged men in. 
Hence they will rejoice in such penances as are not witb- 
out their austerities ; in such outward duties of devotion 
as are troublesome and chargeable ; in every tiling that 
hath a shoiv of wisdom in will-worship, and humility, and 
neglect oj the body. Hence will all their affections be more 
sensibly moved by images and pictures, than by all the 
motives which God employs to draw their affections to 
himself. Nothing; is more extravagant than the affections 
of men, tinctured with some devotion, if they forsake the 
rule of the Scripture. 

Thirdly. Consider the measure of our attainments, or 
to what decrees through due exercise and holy diligence, 
they may be raised. Now this is not absoluie perfection. 
" Not as though I had already attained, or were already 
perfect, but I follow after," as t lie apostle speaks. But 
there is that attainable, which those who pretend highly to 
perfection seem to be strangers to. And the state cf our 
affections under a due exercise, implies an habitual suita- 
bleness to spiritual things upon the pr po sal of them. The 
ways whereby spiritual things are proposed to our minds 
are various. They are so, indirectly by all the especial 
providences wherein we are concerned ; by our own 



200 OF SPIRITUAL MINDEDNESS. 

thoughts and stated meditations ; they are so by the mo- 
tions of the Holy Spirit, when he causeth us to hear a word 
behind us saying, this is the way, walk in it ; by holy con- 
verse with others ; by all sorts of occurrences. And as 
the ways of their proposal are various, so the seasons 
wherein a representation of them is made to us, are com- 
prehensive of all, at least are not exclusive of any, times 
and seasons of our lives. Be the way of their proposal 
what it will, and whenever be the season of it, if our affec- 
tions are duly improved by spiritual exercises they will be 
ready to give them entertainment. Hence, on the other 
hand, are shifiings in duties, proneness to comply with di- 
version, all to keep off the mind from closing with those 
spiritual things which it is not suited to. Wherefore, as to 
the ordinances of divine worship, when men have a prev- 
alent reluctance to engage in them, or when they are sat- 
isfied with an outward attendance on them, it is because 
they are carnal. When men can receive the fiery darts of 
Satan into their bosoms, and suffer them to abide there, 
yea, foster and cherish them in thoughts of the lusts that 
they kindle ; but quickly quench the motions of the spirit, 
they are carnally minded. When afflictions, and deliver- 
ances, do not engage the mind in thoughts of spiritual 
things, men are carnal. When every corruption, or pas- 
sion — as anger, envy, displeasure at this or that person or 
thing, can divert the mind from compliance with the pro- 
posal of spiritual things that is made to it, we are carnal. 

It is otherwise, when our affections are conformed to 
things spiritual and heavenly. As the full soul loathes the 
honey-comb, so a mind under the power of carnal affec- 
tions, hath an aversion to all spiritual sweetness. But spi- 
ritualized affections desiie them, have an appetite to them, 
and find them nourishing as milk is to new-born babes. 

They do in them taste that the Lord, is gracious. Every 
thing that is wholesome food, that is good nourishment* 
though it be but bitter herbs, is sweet to him that is hun- 
gry. And when by our affections we have raised up in us 
a spiritual appetite to heavenly things, however any of 
them in their own nature, or in their dispensation, may be 
bitter to flesh and blood, as are all the doctrines of the 
cross, they are all sweet to us, and we can taste how gra- 



r 



OF SPIRITUAL MINDEDNESS. 201 

cious the Lord is in them. When the soul is filled with 
the love of this world, or when the appetite is lost by spi- 
ritual sickness, or vitiated hy any prevalent sin, heavenly 
things are unsavory. There may be in the dispensation 
of the word a pleasing relish, given to the fane) ; there 
may be so to the understanding, when the affections find 
no complacency in the things themselves. But to them 
who are spiritually minded to the degree intended, they 
are all pleasant; the affections taste them immediately s as 
the palate doth food. 

They are a just repository of all graces, and therein the 
treasury of the soul. There are graces of the spirit, whose 
formal direct residence is in the understanding and the will, 
as faith itself. And therein are all other graces radically 
comprised, they grow from that root. But the most of 
them have their principal residence in the affections. In 
them are they preserved, secure and ready for exercise, 
on all occasions : and when they are duly spiritual, there 
is nothing that tends to their growth or quickening, but 
they readily receive it, and preserve it. Hereby they 
come to. be filled with all graces. 

Where our affections are spiritually renewed, the person 
of Christ is the centre of them. It is he whom the souls 
of his saints love for his own sake, and all other things of 
religion in and for him. The air is pleasant and useful, 
that without which we cannot live or breathe ; but if the 
sun did not enlighten it, and warm it with its beams; if it 
were always one perpetual ninjit, what refreshment could 
be received by it? Christ is the sun of righteousness, and 
if his beams did not animate, and enlighten the best duties 
of religion, nothing desirable would remain in them. This 
is the most certain character of affections spiritually re- 
newed. They can rest in nothing but in Christ; they fix 
on nothing but what is amiable by a participation of his 
beauty ; and in whatever he is, therein they find compla^ 
cency. 



CHAPTER XIX. 

We shall now inquire into some of those considerations 
of heavenly things, under which affections, spiritually re- 
newed, cleave to them with delight and complacency. 

Fust. And the first is, that as they comprehend God 
in Christ, they have an infinite beauty in them, which is 
powerjvllij attractive of spiritual affections, and which 
alone is able to fill and satisfy them. Love is the most 
ruling and prevalent affection in the whole soul : but it 
cannot be fixed on any object without an apprehension, 
true or false, of an amiableness in it, from a goodness suit- 
able to all its desires. 

Many pretend to love God but they know not why. 
Why they love other things, they know well enough, but 
why they love God, they cannot tell. Many are afraid of 
him, and suppose they ought to love him, and therefore 
pretend so to do, though indeed they know they do not ; 
they do but flatter him with their lips, when their hearts 
are far from him. Some are much affected with the mer- 
cies they receive from him, and suppose that they love him 
on that account. But this love is no other but what the 
devil falsely charged Job with. Some have delight in the 
outward rites of divine worship, wherewith they satisfy 
themselves that they love God iuu\ spiritual things, when 
they only please their own carnal minds. Many have a 
traditional apprehension that they ought to love God ; 
they know no reason why they should not ; they know it 
will be ill for ihem if they do not, and these take it for 
granted that they do. How few are there, who have that 
spiritual apprehension of the love of God in Christ, as 
thereby alone to be drawn after him, and to delight in him! 
yet is this the ground of all sincere real love to God. 
Two things are required that we may apprehend an ami* 
able goodness in any thing and cleave to it with sincere 
affection j real excellency in itself and a suitableness to 



OF SPIRITUAL MINDEDNESS. 203 

our condition* The first of these is in God, from what he 
is in himself; the lauer is from what he is to us in Christ ; 
from both he is the only suitable object to our affections. 
Under this apprehension do we love God for his own sake; 
not exclusively to our own advantage. 

It may be, some cannot say that a distinct apprehension 
of these things was the first foundation of their love to 
God ; yet are they satisfied that they do love him in sin- 
cerity with all their souls. And it may be so. God some- 
times casis the skirts of his own love over the heart of a 
poor sinner, and efficaciously draws it to himself, without 
a distinct apprehension of these things, by a mere sense of 
the love it hath received. So Elijah passed by Elisha, 
and cast his mantle upon him as a transient act. But 
there was such a communication of virtue thereby, that he 
ran after him, and would not be deferred, though Elijah 
said, go back again, for what have I done to thee. When 
God hath so cast his love on any soul, it follows afler him 
with all its affections. And whereas God may seem, at 
some times, to say, go back again, its answer is, Lord 
whither shall I go ? I cannot leave thee, my heart is giv- 
en up to thee, and shall never be taken from thee. 

But I say to such, and to all others, that if we would 
have refreshing evidences of our love to God, if we would 
have it thrive and flourish, be fervent and constant, we are 
to exercise ourselves to the contemplation of divine good- 
ness, and the suitableness of it to our souls by Jesus 
Christ. 

Secondly. As we must see a goodness in spiritual things 
absolutely, that we may fix our affections on them, so we 
must see it comparatively with respect to all other things, 
which «ives them a preference in our affections before them 
all. The trial of love lies in the prevailing degree, on 
more or less. If we love other things, father, mother, hou- 
ses, lands, possessions, more than Christ, we do not love 
him at all. Nor is there any equality allowed in this mat- 
ter. If we love not Christ more than all these things, we 
love him not at all. We must see an excellency in things 
spiritual and heavenly, rendering them more desirable than 
all other things whatever. 

With what loving countenances do men look upon their 



204 OF SPIRITUAL MINDEDNESS. 

temporal enjoyments ! with what tenacious embraces do 
they cleave to them ! They see that in them which is 
suitable to their affections. Let them pretend what ihey 
please, if they see not a greater goodness, in spiritual 
things, they love them not in a due manner; it is temporal 
things that hath the rule of their affections. Our Psalmist 
prefers " Jerusalem before his chief joy." Another 
affirms, that the " law of God's mouth was better to him 
than thousands of gold and siiver." More to be desired 
are the "statutes of the Lord than gold, yea, than much 
fine gold ; sweeter also than honey, or the honey comb." 
This is (he only stable foundation of all divine affctions. 
And let not any deceive themselves with vain pretences, 
whilst their esteem of present enjoyments, evidently en- 
gages all their affections. Much more when we see men 
not only giving up the whole of their time and strength, 
with the vigor of their spirits, but sacrificing their con- 
sciences also, to the attaining of dignities, honors, wealth, 
and ease in the world, who know in their own hearts, that 
they perform religious duties with respect to temporal ad- 
vantages, I cannot conceive how it is possible they should 
discern an excellency in spiritual tilings above all others. 
All spiritual things are resolved into an infinite fountain 
of goodness, so that our affections may find full assured 
satisfaction in them. It is otherwise as to all temporal 
things. Men would fain have them to be such as might 
give absolute rest and satisfaction. But they are every 
one of them so far from it, that all of them together can- 
not compose their minds in rest and peace for one hour. 
They gain sometimes a transport of affections, and seem 
for a season to have filled the whole soul, so it hath 
no leisure to consider their emptiness and vanity. But a 
little composure of men's thoughts, show that they are but 
a diversion in a journey or labor ; they are no rest. Hence 
are they called broken cisterns, that will hold no water. 
Let a man prize them at the highest rate, let him possess 
them in abundance, beyond whatever any man enjoyed in 
this world, or his own imagination could reach ; let him be 
assured of the most peaceable continuance in the enjoy- 
ment of them ; yet would he not dare to pretend, that 
they afforded him perfect rest and peace. Should he do 



OF SPIRITUAL MINDEDNESS. 



205 



so, the working of his mind every day, would convince him 
of his falsehood and folly. 

But spiritual things lead us to the fountain of living wa- 
ters, the eternal spring of goodness and blessedness. 

I do not say that our affections do attain to this full rest 
and satisfaction in this- life: but what they come short of 
therein, ariseth not from any defect in the things themselves 
to give this rest and satisfaction, as it is with the whole world; 
but from the weakness of our affections which are only in 
part renewed, and cannot take in the full measures of 
divine goodness, which in another world they will receive. 
But whilst we are here, the more firmly we adhere to 
them, the nearer approaches we make to our rest and 
centre, 

The adherence of our affections to spiritual things, is 
perfective of our present state. That which of all other 
things dorh most debase the nature of man ; wherein it 
xnakes the nearest approaches to brutality ; yea, whereby 
it becomes in some respects more vile than the nature of 
beasts; is the giving up of the affections to things sensual, 
base, and unworthy of its more noble principles. — Hence 
are men said to debase themselves unto hell ; and their af- 
fections become vile ; so that their being under the power 
of them, is an effect of revenging justice for the worst of 
sins. There is nothing more vile, nothing more contemp- 
tible, nothing more like to beasts in baseness, and to hell 
in punishment, than is the condition of them who have 
enslaved their nature to brutish, sensual affections. I say 
vile affections fixed on, and cleaving to, sensual objects, 
debase the nature of man, and corrupt and enslave all his 
more noble faculties ; the very conscience is defiled by 
them. 

But the fixing of spiritual affections on spiritual objects, 
is perfective of our present condition. Not that we can 
attain perfection by it ; but that our souls are in progress 
towards perfection. Vile affections fixed on, and furi- 
ously pursuing things carnal and sensual, debase our nature 
beneath its rational constitution, and make it degenerate 
into bestiality : so spiritual affections fixed on, and cleaving 
to things heavenly, exalt our nature, making an approach 
to the state of angels, and of just men made perfect. And 
18 



206 OF SPIRITUAL MINDEDNESS. 

as brutish affections, when they have the reins, and are 
pursued with greediness, darken the mind, and disturb all 
the rational powers of the soul, so holy affections fixed on 
spiritual things, elevate, enlarge and enlighten the mind 
with true wisdom and understanding. For the fear of the 
Lord, that is wisdom, and to depart from iniquity that is 
understanding. And again ; as the power of vile affections 
fills the soul with tumult, fear, and shame, where men are 
not utterly profligate, so that their conscience is a very 
hell for confusion and trouble ; so spiritual affections, duly 
exercised on their proper objects, preserve all things in 
order in the whole soul, they are life and peace. All 
things are quiet and secure in the mind ; there is order 
and peace in the whole soul, in all its faculties, and all 
their operations. Hence many persons have utterly re- 
nounced earthly things, and betaken themselves to the 
contemplation of things above. Many, J confess, of them 
were mistaken as to the practical part of their devotions, 
having various superstitions imposed on their minds by the 
craft of others ; but they missed it not in the principle, that 
tranquillity of mind was attainable only in setting our affec- 
tions upon things above. " From whence come wars and 
fightings among you ? come they not hence, even of your 
lusts that war in your members ? Whence are all the 
disorders in your minds ? are they not from hence ? 
namely, from your lusts. Do but search yourselves, and 
you will quickly see whence all your troubles arise. Your 
lusts, war in you, continually inclining you to things earth- 
ly or sensual. Hence many are most at quiet when they 
are in the world, worst when at home in their families; 
but never are they in such confusion, as when they are 
forced to retire into themselves. 

The due exercise of our affections on heavenly things, 
hath quite another tendency and effect. It so unites the 
mind to them, that all the powers and faculties of it are in 
progress towards their j>erfection. True wisdom and un- 
derstanding, soundness of judgment, in eternal things, holi- 
ness in the affections, liberty in the will, power in the 
heart, and peace in the conscience, do in their measures 
all ensue. Whatever tastes we may have of these things, 
or temporary experience, they wi.l not flourish in us, not 
abide with us unless we are thus spiritually minded. 



CHAPTER XX. 

Having declared wherein this duty of being spiritually 
minded doth consist, that which remains in compliance 
with the text, from whence the whole is educed, is to man- 
ifest h oiv it is life and peace, which is affirmed by the 
apostle. 

That spiritual life whereof we are made partakers in 
this world, is a life of sanctification. This is that life 
wherewith we are quickened by Christ Jesus, when before 
we were dead in trespasses and sins. Of this life the 
apostle treats directly in this place ; for having in the first 
four verses of the chapter, declared the lift of justifica- 
tion in the nature and causes of it ; in the following 
he treats of death spiritual in sin, with the Hfe of sanctifi- 
cation, whereby we are freed from it- 

And to be spiritually minded is this life in that it is the 
principal effect and fruit of it. The life itself consists in 
the communication of a principle of life, tG all the facul- 
ties and powers of our soul, enabling us to live to God. 
All duties of Gbedience. internal and external, proceed 
from this fountain. Nothing is acceptable to God, but 
what is influenced by it, and is an effect of it ; but it prin- 
cipally puts forth its efficacy in rendering our minds spi- 
ritual, which, if it effect not, it works not at all; that is, 
we are utterly destitute of it. The immediate wo :k, of 
sanctification, is to renew the mind, to make it spiritual, 
and gradually carry it on to that degree which is here 
called being spiritually minded. 

It is also the proper evidence of it. Would any one 
know whether he be spiritually alive unto God, with the 
Kfe of sanctification and holiness ; the communication of 
it to him being by an almighty act of creating power, it is 
not easily discernible, so as to help us to make a right 
judgment of it, from its essence ; but where things are in 



208 OF SPIRITUAL MINDEDNESS. 

themselves indiscernible, we may know them, from their 
inseparable adjuncts, which are therefore called by the 
names of the essence itself. Such is this being spiritually 
minded, with respect to the life of sa notification ; it is an 
inseparable property and adjunct of it, whereby it infalli- 
bly evidenceth itself to them in whom it is. In these two 
respects it is the life of sanctification. 

Peace with God, through the blood of Christ, is one 
thing, and peace in our minds, through an holy frame in 
them, is another. The former is communicated to us by 
an immediate act of the Holy Spirit dwelling in us. The 
latter is an effect on our minds, begun and gradually car- 
ried on, by oi;r own diligence in duties, and the exercise 
of all grace. 

Peace is taken for a peculiar fruit of the Spirit, con- 
sisting in a gracious quietness and composure of mind, in 
the midst of difficulties, temptations, and troubles. There 
are two things from which we are secured by this peace % 
which is an effect of being spiritually minded. 

The first is offences. Wo to the warldj saith our Sa- 
viour, because of offences. All ages, all times and seasons, 
are filled with them, and they prove destructive to the 
souls of many. Such are the scandalous divisions that 
are among Christians; the endless differences of opinions^ 
and diversity of practices in religion and the worship of 
God ; the falls and sins of professors ; the fearful ends of 
some of them ; the reproaches that are cast on all that 
engage in any peculiar way of holiness and strictness of 
life, with other things of the like nature, whereby the souls 
of innumerable persons are subverted. Against any nox- 
ious influence on our minds from these things, are we se- 
cured by this peace. So the Psalmist assures us, Great 
peace have they that love thy law, and nothing shall offend 
them. The law, or the word of God, is the only outward 
rule of our communion with him. Wherefore, to love the 
law, is the principal part of our being heavenly minded, 
yea, virtually that which comprehends the whole : for to- 
such as do so, nothing shall be an offence, a stumbling- 
block, or cause of falling into sin. And the reason is, 
they have such an experience of the truth, power, and ho- 
liness of the gospel, as that the miscarriages of men, un^ 



OF SPIRITUAL MINDEDNESS. 209 

der a profession of it, shall never be to them an occasion 
of fallings or being offended at Christ. 

The second is afflictions of all sorts. It is known by 
all, what dejections these things are apt to fill the minds of 
men with. Against all these effects, this peace gives us 
security. It makes us preserve a peaceable, yea, a joy- 
ous life in our conflict with them. 

Both these, as here joined together, life and peace, com- 
prise an holy frame of mind, wherein the souls of believers 
find rest, refreshment, and satisfaction in God, in the 
midst of temptations, afflictions, offences, and sufferings. 
It is the soul's composure of itself in God, so as not great- 
ly to be cast down with any thing that may befall it, but 
to afford men cheerfulness and satisfaction in themselves, 
though they ivalk sometimes in the valley of the shadoiv 
of death. 

Our next inquiry is, how this spiritual mindedness is 
life and peace, or how it produceth the frame of mind so 
expressed ; and this it doth several Ways, 

It preserves the mind in a holy frame in the perform- 
ance of all duties. This also is indispensably required to 
the preservation of life and peace. And there are four 
things which hinder us from such attendance to holy du-* 
ties, as may be advantageous to our souls ; against all 
which we have relief by being spiritually minded. 

Distractions. Despondencies. Weariness. Unreadi- 
ness of grace for exercise. 

(1.) Distraction of mind and thoughts, hath this evil 
effect, which few take the right way of deliverance from. 
For this evil will not be cured by attendance to any par- 
ticular directions, without a change of the ivhole frame of 
our minds. Nothing can give us relief but a prevalent 
delight in things spiritual and heavenly. For hence arise 
all our distractions ; the want of fixing our minds on spir- 
itual things with delight, makes them obnoxious to be di- 
verted from them on all occasions, yea, to seek occasions 
for such diversions. It is this frame alone, namely, of 
spiritual mindedness, that will give us this delight : for 
thereby the soul is transformed to the likeness of spiritual 
things ; so that they are pleasant to our affections. The 
mjnd and the things themselves, are thereby so fitted tQ 



210 OF SPIRITUAL MINDEDNESS. 

each other, that on every occasion they are ready for mu- 
tual embraces, and not easily drawn off by any distrac- 
tions, yea, they will all be prevented hereby. 

(2.) Despondencies in duties, arise from the frequent 
incursions of the guilt of sin. The remembrance hereof 
frequently solicits the minds of persons in their first en- 
trances to duty, unless they are under special actings of 
grace, stirring them up to earnestness and fervency, in 
what they undertake. At other seasons it renders men 
lifeless and heartless, so that they know not whether they 
had best pray or not, when duty and opportunity call 
them thereunto. To be spiritually minded is the great 
preservative against these disheartening incursions of sin. 
It is the soul's watch and guard against them, whence 
ever they proceed. No lust can be prevalent in a spirit- 
ual mind. 

(3.) Wearinsss in spiritual duties, abate their tenden- 
cy to the improvement of life and peace in us. This evil 
ariseth from the same cause with that of distraction before 
mentioned. And it is oft-times increased by the weak- 
ness and indispositions of the outward man. Sometimes 
the spirit is willing, but, through the weakness of the flesh, 
it is disappointed. The principal cure hereof, lies in that 
delight which spiritual mindedness gives to the soul in 
spiritual things. For where there is a constant delight in 
any thing, there will be no weariness. This is the only 
relief against that weariness which proceeds from the in- 
dispositions of the outward man : for, as it will preserve 
the mind from attending too much to their solicitations ; 
so it will offer an holy violence to the complaints of the 
flesh, silencing them with a delight in holy duties. 

(4.) The unreadiness of grace for its proper exercise, 
is another thing which defeats the benefit of holy duties. 
The seasons of them are come ; sense of duty carries 
men to the performance of them. But when they should 
enter upon them, those graces of faith, love, fear, and de- 
light, wherein the soul and being of them do consist, are 
out of the way, unready for a due exercise ; so that men 
satisfy themselves with the mere outward performance of 
them. The heart and mind have been taken up with 
other things j due preparation hath been wanting | men 



OF SPIRITUAL MINDEDNESS. 211 

come to them with reeking thoughts of earthly occasions ; 
and it is no easy matter immediately out of such a frame, 
to stir up grace to a due exercise. But herein lieth the 
very life of being spiritually minded. The nature of it 
consists in preserving all grace in a readiness for its exer- 
cise as our occasions require. 

And this is an effectual way, whereby this grace comes 
to be life and peace. For they cannot be attained with- 
out such a constancy and spirituality in all holy duties, as 
we shall never arrive at, unless we are spiritually minded. 

Lastly ; this frame of mind brings the soul to its nearest 
approaches to heaven and blessedness, wherein lie the eter- 
nal springs of life and peace. According to the degrees 
of this grace in us, such are those of our approaches to 
God. Nearness to him. gives us our initial conformity to 
him, by the renovation of his image in us, as our presence 
with him will give us perfection therein ; for when we see 
him we shall be like unto him. God therefore alone, as 
he is in Christ, being the fountain of life and peace, by our 
drawing nigh to him, and by our likeness to him, will they 
thrive and flourish in our souls. 



8v 

VfoQ 



